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PRINCETON, N. J.

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LIBRARY OF PRINCETON

MAR 1 2005

THEOLOGICAL SEMINARY

INSTITUTES

CHRISTIAN RELIGION.

JOHN CALVIN.

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH
THE author's last EDITION IN FRENCH,

JBY JOHN ALLEN.

Noil tainen oniiiiiio potuit mors invida totum
Tollere Calvinum terris ; acterna mar.ebunt
Iiigenii monumenta tiii : ct livoris irii(iui
Languida paulatim cum flamma rcscdoiit, omnes
Religio qua pura nitut se funilot in oias
Fama tui Uuchana.v.

SIXTH AMERICAN EDITION, REVISED AND CORRECTED.

LIBRARY OF PRINCETON

IN TWO VOLUMES.
VOL. II.

MAR 1 2005

THEOLOGICAL SEMINARY .

PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.

INSTITUTES

CHRISTIAN RELIGION

BOOK III

CHAPTER XIV.

THE COMMENCEMENT AND CONTINUAL PROGRESS OF JUSTIFICATION.

For the further elucidation of this subject, let us examine
what kind of righteousness can be found in men during the
whole course of their lives. Let us divide them into four
classes. For either they are destitute of the knowledge of
God, and immerged in idolatry ; or, having been initiated by
the sacraments, they lead impure lives, denying God in their
actions, while they confess him with their lips, and belong to
Christ only in name ; or they are hypocrites, concealing the
iniquity of their hearts with vain disguises ; or, being regene-
rated by the Spirit of God, they devote themselves to true holi-
ness. In the first of these classes, judged of according to their
natural characters, from the crown of the head to the sole of
the foot there will not be found a single spark of goodness ;
unless we mean to charge the Scripture with falsehood in
these representations which it gives of all the sons of Adam —
that " the heart is deceitful above all things, and desperately
wicked; " (w) that "every imagination of man's heart is evil
from his youth ; " (x) that " the thoughts of man are vanity ;
that there is no fear of God before his eyes; " (y) that " there
is none that understandeth, none that seeketh after God; " {z)
in a word, "that he is flesh," (a) a term expressive of all
those works which are enumerated by Paul — " adultery, forni-

(w) Jer. xvii. 9. (x) Gen. vi. 5 ; viii. 21. (y) Psalmxciv.il; xxxvi. 1.

(z) Psalm xiv. 1—3. Rom. iii. 11. (a) Gen. vi. 3.

4 INSTITUTES OF THE [bOOK III.

cation, uiicleanness, lascivioiisncss, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies, envyings,
murders," (6) and every impurity and abomination that can be
conceived. This is the dignity, in the confidence of which
they must glory. But if any among them discover that in-
tegrity in their conduct which among men has some appear-
ance of sanctity, yet, since we know that God regards not
external splendour, we must penetrate to the secret springs of
these actions, if we wish them to avail any thing to justifica-
tion. We must narrowly examine, I say, from what disposi-
tion of heart these works proceed. Though a most extensive
field of observation is now before us, yet, since the subject
may be despatched in very few words, I shall be as compendi-
ous as possible.

II. In the first place, I do not deny, that whatever excellences
appear in unbelievers, they are the gifts of God. I am not
so at variance with the common opinion of mankind, as to con-
tend that there is no difference between the justice, moderation,
and equity of Titus or Trajan, and the rage, intemperance, and
cruelty of Caligula, or Nero, or Uomitian ; between the obsce-
nities of Tiberius and the continence of Vespasian ; and, not to
dwell on particular virtues or vices, between the observance
and the contempt of moral obligation and positive laws. For
so great is the diflerence between just and unjust, that it is
visible even in the lifeless image of it. For what order will
be left in the world, if these opposites be confounded together?
Such a distinction as this, therefore, between virtuous and
vicious actions, has not only been engraven by the Lord in
the heart of every man, but has also been frequently confirmed
by his providential dispensations. We see how he confers
many blessings of the present life on those who practise virtue
among men. Not that this external resemblance of virtue
merits the least favour from him ; but he is pleased to discover
his great esteem of true righteousness, by not permitting that
which is external and hypocritical to remain without a tem-
poral reward. Whence it follows, as we have just acknow-
ledged, that these virtues, whatever they may be, or rather
images of virtues, are the gifts of God ; since there is nothing
in any respect laudable which does not proceed from him.

III. Nevertheless the observation of Augustine is strictly
true — that all who are strangers to the religion of the one true
God, however they may be esteemed worthy of admiration for
their reputed virtue, not only merit no reward, but are rather
deserving of punishment, because they contaminate the pure
gifts of God with the pollution of their own hearts. For

{h) Gal. V. 19, &c.

CHAP. XIV.] CHRISTIAN RELIGION. 5

though thdy are instruments used by God for the preservation
of human society, by tlie exercise of justice, continence, friend-
ship, temperance, fortitude, and prudence, yet they perform
these good works of God very improperly ; being restrained
from the commission of evil, not by a sincere attachment to
true virtue, but either by mere ambition, or by self-love, or by
some other irregular disposition. These actions, therefore,
being corrupted in their very source by the impurity of their
hearts, are no more entitled to be classed among virtues, than
those vices which commonly deceive mankind by their affinity
and similitude to virtues. Besides, when we remember that
the end of what is right is always to serve God, whatever is
directed to any other end, can have no claim to that appella-
tion. Therefore, since they regard not the end prescribed by
Divine wisdom, though an act performed by them be externally
and apparently good, yet, being directed to a wrong end, it
becomes sin. He concludes, therefore, that all the Fabricii,
Scipios, and Catos, in all their celebrated actions, were guilty
of sin, inasmuch as, being destitute of the light of faith, they
did not direct those actions to that end to which they ought to
have directed them ; that consequently they had no genuine
righteousness ; because moral duties are estimated not by ex-
ternal actions, but by the ends for which such actions are
designed.

IV. Besides, if there be any truth in the assertion of John,
that " he that hath not the Son of God, hath not life ; " (c)
they who have no interest in Christ, whatever be their cha-
racters, their actions, or their endeavours, are constantly ad-
vancing, through the whole course of their lives, towards
destruction and the sentence of eternal death. On this ar-
gument is founded the following observation of Augustine :
" Our religion discriminates between the righteous and the un-
righteous, not by the law of works, but by that of faith, without
which works apparently good are perverted into sins." Where-
fore the same writer, in another place, strikingly compares the
exertions of such men to a deviation in a race from the pre-
scribed course. For the more vigorously any one runs out of
the way, he recedes so much the further from the goal, and
becomes so much the more unfortunate. Wherefore he con-
tends, that it is better to halt in the way, than to run out of the
way. / Finally, it is evident that they are evil trees, since with-
out a participation of Christ there is no sanctification.l They
may produce fruits fair and beautiful to the eye, and even sweet
to the taste, but never any that are good. Hence we clearly
perceive that all the thoughts, meditations, and actions of man,

6 INSTITUTES OF THE [bOOK IIL

antecedent to a reconciliation to God by faith, are accursed,
and not only of no avail to justification, but certainly deserving
of condemnation. But why do we dispute concerning it as a
dubious point, w^ien it is already proved by the testimony of the
apostle, that " without faith it is impossible to please God ? " (d)
V. But the proof will be still clearer, if the grace of God be
directly opposed to the natural condition of man. The Scrip-
ture invariably proclaims, that God finds nothing in men which
can incite him to bless them, but that he prevents them by his
gratuitous goodness. For what can a dead man do to recover
life ? But when God illuminates us with the knowledge of
himself, he is said to raise us from death, and to make us new
creatures, (e) For under this character we find the Divine
goodness towards us frequently celebrated, especially by the
apostle. " God," says he, " who is rich in mercy, for his great
love wherewith he loved us, even when we were dead in sins,
hath quickened us together with Christ," &c. (/) In another
place, when, under the type of Abraham, he treats of the general
calling of believers, he says. It is " God, who quickeneth the
dead, and calleth those things which be not as though they
were."(g-) If we are nothing, what can we do? Wherefore
God forcibly represses this presumption, in the Book of Job, in
the following words : " Who hath prevented me, that I should
repay him? Whatsoever is under the whole heaven is
mine."(/i) Paul, explaining this passage, concludes from it,
that we ought not to suppose we bring any thing to the Lord
but ignominious indigence and emptiness, (i) Wherefore, in
the passage cited above, in order to prove that we attain to the
hope of salvation, not by works, but solely by the grace of God,
he alleges, that " we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that
we should walk in them." (k) As though he would say, Who
of us can boast that he has influenced God by his right-
eousness, since our first power to do well proceeds from re-
generation ? For, according to the constitution of our nature,
oil might be extracted from a stone sooner than we could
perform a good work. It is wonderful, indeed, that man,
condemned to such ignominy, dares to pretend to have any
thing left. Let us confess, therefore, with that eminent servant
of the Lord, that "God hath saved us, and called us with a
holy calling, not according to our works, but according to his
own purpose and grace ; " (Z) and that " the kindness and love
of God our Saviour towards man appeared," because " not by
works of righteousness which we have done, but according to

^rf) Heb. xi. 6. (/) Eph. ii. 4, 5. (h) Job xli. 11. (A) Ephes. ii. 10.

(e_) John V. 25. (g) Rom. iv. 17. (i) Rom. xi. 35. (!) 2 Tim. i. 9.

CHAP. XIV.] CHRISTIAN RELIGION. 7

his mercy he saved us ; that being justified by his grace, we
should be made heirs of eternal life."(w) By this confession
we divest man of all righteousness, even to the smallest particle,
till through mere mercy he has been regenerated to the hope of
eternal life ; for if a righteousness of works contributed any
thing to our justification, we are not truly said to be "justified
by grace." The apostle, when he asserted justification to be
by grace, had certainly not forgotten his argument in another
place, that "if it be of works, then it is no more grace." (?i)
And what else does our Lord intend, when he declares, " I am
not come to call the righteous, but sinners ? " (o) If sinners
only are admitted, why do we seek to enter by a counterfeit
righteousness ?

VI. The same thought frequently recurs to me, that I am in
danger of injuring the mercy of God, by labouring with so
much anxiety in the defence of this doctrine, as though it were
doubtful or obscure. But such being our malignity, that, unless
it be most powerfully subdued, it never allows to God that
which belongs to him, I am constrained to dwell a little longer
upon it. But as the Scripture is sufficiently perspicuous on
this subject, t shall use its language in preference to my own.
Isaiah, after having described the universal ruin of mankind,
properly subjoins the method of recovery. " The Lord saw it,
and it displeased him that there was no judgment. And he saw
that there was no man, and wondered that there was no interces-
sor : therefore his own arm brought salvation unto him ; and his
righteousness it sustained hnn." [p) Where are our righteous-
nesses, if it be true, as the prophet says, that no one assists the
Lord in procuring his salvation ? So another prophet introduces
the Lord speaking of the reconciliation of sinners to himself, say-
ing, " I will betroth thee unto me for ever, in righteousness, and
in judgment, and in loving-kindness, and in mercies. 1 will
have mercy upon her that had not obtahied mercy." {q) If this
covenant, which is evidently our first union with God, depend
on his mercy, there remains no foundation for our righteousness.
And I should really wish to be informed by those, who pretend
that man advances to meet God with some righteousness of
works, whether there be any righteousness at all, but that which
is accepted by God. If it be madness to entertain such a thought,
what that is acceptable to God can proceed from his enemies,
who, with all their actions, are the objects of his complete
abhorrence ? And that we are all the inveterate and avowed
enemies of our God, till we are justified and received into his
friendship, is an undeniable truth, (r) If justification be the

im) Titus iii. 4, 5, 7. (o) Matt. ix. 13. {q) Hosea ii. 19, 23.

(w) Rom. xi. 6. (p) Isaiah lix. 15, 16. (r) Rom. v. 6, 10. Col.i. 21.

8 INSTITUTES OF THE [bOOK IliC

principle from which love originates, what righteousnesses of
works can precede it ? To destroy that pestilent arrogance,
therefore, John carefully apprizes us that " we did not first love
him." (s) And the Lord had by his prophet long before taught
the same truth : " I will love them freely," saith he, "for mine
anger is turned away." (t) If his love was spontaneously in-
clined towards us, it certainly is not excited by works. But the
ignorant mass of mankind have only this notion of it — that no
man has merited that Christ should effect our redemption ;
but that towards obtaining the possession of redemption, we
derive some assistance from our own works. But however we
may have been redeemed by Christ, yet till we are introduced
into communion with him by the calling of the Father, we are
both heirs of darkness and death, and enemies to God. For
Paul teaches, that we are not purified and washed from our
pollutions by the blood of Christ, till the Spirit effects that
purification within us. (w) This is the same that Peter intends,
when he declares that the " sanctification of the Spirit" is
effectual " unto obedience, and sprinkling of the blood of Jesus
Christ." (x) If we are sprinkled by the Spirit with the blood
of Christ for purification, we must not imagine that before this
ablution we are in any other state than that of sinners desti-
tute of Christ. We may be certain, therefore, that the com-
mencement of our salvation is, as it were, a resurrection from
death to life ; because, when " on the behalf of Christ it is
given to us to believe on him," (y) we then begin to experience
a transition from death to life.

VII. The same reasoning may be applied to the second and
third classes of men in the division stated above. For the
impurity of the conscience proves, that they are neither of them
yet regenerated by the Spirit of God ; and their unregeneracy
betrays also their want of faith : whence it appears, that they
are not yet reconciled to God, or justified in his sight, since
these blessings are only attained by faith. What can be per-
formed by sinners alienated from God, that is not execrable in
his view ? Yet all the impious, and especially hypocrites, are
inflated with this foolish confidence. Though they know that
their heart is full of impurity, yet if they perform any specious
actions, they esteem them too good to be despised by God.
Hence that pernicious error, that though convicted of a polluted
and impious heart, they cannot be brought to confess them-
selves destitute of righteousness ; but while they acknowledge
themselves to be unrighteous, because it cannot be denied, they
still arrogate to themselves some degree of righteousness. This

(s) 1 John iv. 10. (/) Rosea xiv. 4. («) 1 Cor. vi. 11.

(x) 1 Peter i. 2. (y) Phil. i. 29.

CHAP. XIV.] CHRISTIAN RELIGION, 9

vanity the Lord excellently refutes by the prophet. '' Ask
now," saith he, " the priests, saying. If one bear holy flesh in
the skirt of his garment, and with his skirt do touch bread, or
any meat, shall it be holy ? And the priests answered and
said, No. Then said Haggai, If one that is unclean by a dead
body touch any of these, shall it be unclean ? And the priests
answered and said, It shall be unclean. Then answered Hag-
gai, and said, So is this people, and so is this nation before
me, saith the Lord ; and so is every work of their hands ; and
that which they offer there is unclean." (z) I wish that this
passage might either obtain full credit with us, or be deeply
impressed on our memory. For there is no one, however fla-
gitious his whole life may be, who can suffer himself to be
persuaded of what the Lord here plainly declares. The great-
est sinner, as soon as he has performed two or three duties of
the law, doubts not but they are accepted of him for righteous-
ness ; but the Lord positively denies that any sanctification is
acquired by such actions, unless the heart be previously well
purified ; and not content with this, he asserts that all the
works of sinners are contaminated by the impurity of their
hearts. Let the name of righteousness, then, no longer be given
to these works which are condemned for their pollution by the
lips of God. And by what a fine similitude does he demon-
strate this ! For it might have been objected that what the
Lord had enjoined was inviolably holy. But he shov/s, on the
contrary, that it is not to be wondered at, if those things which
are sanctified by the law of the Lord, are defiled by the pollu-
tion of the wicked ; since an unclean hand cannot touch any
thing that has been consecrated, without profaning it.

VIII. He excellently pursues the same argument also in
Isaiah : " Bring no more vain oblations ; incense is an abomina-
tion unto me ; your new moons and your appointed feasts my
soul hateth ; they are a trouble unto me ; I am weary to bear
them. When ye spread forth your hands, I will hide mine eyes
from you ; yea, when ye make many prayers, I will not hear :
your hands are full of blood. Wash you, make you clean ; put
away the evil of your doings." (a) What is the reason that
the Lord is so displeased at an obedience to his law ? But. in
fact, he here rejects nothing that arises from the genuine ob-
servance of the law ; the beginning of which, he every where
teaches, is an unfeigned fear of his name, (b) If that be want-
ing, all the oblations made to him are not merely trifles, but
nauseous and abominable pollutions. Let hypocrites go now,
and, retaining depravity concealed in their hearts, endeavour by

(z) Hag. ii. 11—14. (a) Isaiah i. Vi—Ki.

(b) Deut. iv. 6. Psalm cxi. 10. Prov. i. 7 ; ix. 10.

JO INSTITUTES OF THE [bOOK III.

their works to merit the favour of God. But by such means
they will add provocation to provocation ; for '■' the sacrifice of
the wicked is an abomination to the Lord ; but the prayer of
the upright " alone " is his delight." (c) We lay it down,
therefore, as an undoubted truth, which ought to be well known
to such as are but moderately versed in the Scriptures, that
even the most splendid works of men not yet truly sanctified,
are so far from righteousness in the Divine view, that they are
accounted sins. And therefore they have strictly adhered to
the truth, who have maintained that the works of a man do
not conciliate God's favour to his person ; but, on the contrary,
that works are never acceptable to God, unless the person who
performs them has previously found favour in his sight. And
this order, to which the Scripture directs us, is religiously to be
observed. Moses relates, that "The Lord had respect unto
Abel and to his offering." (d) Does he not plainly indicate
that the Lord is propitious to men, before he regards their
works ? Wherefore the purification of the heart is a necessary
prerequisite, in order that the works which we perform may be
favourably received by God ; for the declaration of Jeremiah is
always in force, that the " eyes of the Lord are upon the
truth." (e) And the Holy Spirit has asserted by the mouth of
Peter, that it is "by faith" alone that the "heart" is "pu-
rified," (/) which proves that the first foundation is laid in a
true and living faith.

IX. Let us now examine what degree of righteousness is
possessed by those whom we have ranked in the fourth class.
We admit, that when God, by the interposition of the right-
eousness of Christ, reconciles us to himself, and having granted
us the free remission of our sins, esteems us as righteous per-
sons, to this mercy he adds also another blessing ; for he dwells
in us by his Holy Spirit, by whose power our carnal desires
are daily more and more mortified, and we are sanctified, that
is, consecrated to the Lord unto real purity of life, having our
hearts moulded to obey his law, so that it is our prevailing in-
clination to submit to his will, and to promote his glory alone by
all possible means. But even while, under the guidance of the
Holy Spirit, we are walking in the ways of the Lord, — that we
may not forget ourselves, and be filled with pride, we feel such
remains of imperfection, as afford us abundant cause for hu-
mility. The Scripture declares, that " there is not a just man
upon earth, that doeih good and sinneth not." (g) What kind
of righteousness, then, will even believers obtain from their own
works ? In the first place, I assert, that the best of their per-
formances are tarnished and corrupted by some- carnal impurity

(/) Acts XV. 9. (g) Ecclea. vii. 20.

CHAP. XIV.] CHRISTIAN RELIGION. 1 1

and debased by a mixture of some alloy. Let any holy servant
of God select from his whole life that which he shall conceive
to have been the best of all his actions, and let him examine it
with attention on every side ; he will undoubtedly discover in
it some taint of the corruption of the flesh ; since our alacrity
to good actions is never what it ought to be, but our course is
retarded by great debility. Though we perceive that the ble-
mishes which deform the works of the saints, are not ditRcult
to be discovered, yet suppose we admit them to be very dimi-
nutive spots, will they not be at all offensive in the sight of God,
in which even the stars are not pure ? We have now ascer-
tained, that there is not a single action performed by the saints,
which, if judged according to its intrinsic merit, does not justly
deserve to be rewarded with shame.

X. In the next place, even though it were possible for us to
perform any works completely pure and perfect, yet one sin is
sufficient to extinguish and annihilate all remembrance of ante-
cedent righteousness, as is declared by the prophet, (h) With
him James also agrees : " Whosoever shall offend," says he,
" in one point, he is guilty of all." (i) Now, since this mortal
life is never pure or free from sin, whatever righteousness we
might acquire being perpetually corrupted, overpowered, and
destroyed by subsequent sins, it would neither be admitted in
the sight of God, nor be imputed to us for righteousness.
Lastly, in considering the righteousness of works, we should
regard, not any action commanded in the law, but the com-
mandment itself. Therefore, if we seek righteousness by the
law, it is in vain for us to perform two or three works ; a
perpetual observance of the law is indispensably necessary.
Wherefore God does not impute to us for righteousness that
remission of sins, of which we have spoken, once only, (as
some foolishly imagine,) in order that, having obtained pardon
for our past lives, we may afterwards seek righteousness by the
law ; which would be only sporting with us, and deluding us
by a fallacious hope. For since perfection is unattainable by
us, as long as we are in this mortal body, and the law denounces
death and judgment on all whose M^orks are not completely and
universally righteous, it will always have matter of accusation
and condemnation against us, unless it be prevented by the
Divine mercy continually absolving us by a perpetual remission
of our sins. Wherefore it will ever be true, as we asserted at
the beginning, that if we be judged according to our demerits,
whatever be our designs or undertakings, we are nevertheless
with all our endeavours and all om- pursuits, deserving of death
and destruction.

(A) Ezek. xviii. 24 (i) James ii. 10.

12 INSTITUTES OF THE [bOOK III.

XI. We must strenuously insist on these two points — first,
that there never was an action performed by a pious man,
which, if examined by the scrutinizing eye of Divine justice,
would not deserve condemnation ; and secondly, if any such
thing be admitted, (though it cannot be the case with any indi-
vidual of mankind,) yet being corrupted and contaminated by
the sins, of which its performer is confessedly guilty, it loses
every claim to the Divine favour. And this is the principal
hinge on which our controversy [with the Papists] turns. For
concerning the beginning of justification, there is no dispute
between us and the sounder schoolmen, but we all agree, that a
sinner being freely delivered from condemnation obtains right-
eousness, and that by the remission of his sins ; only they,
under the term jiistification, comprehend that renovation in
which we are renewed by the Spirit of God to an obedience to
the law, and so they describe the righteousness of a regenerate
man as consisting in this — that a man, after having been once
reconciled to God through faith in Christ, is accounted right-
eous with God on account of his good works, the merit of
which is the cause of his acceptance. But the Lord, on the
contrary, declares, " that faith was reckoned to Abraham for
righteousness," {k) not during the time while he yet remained
a worshipper of idols, but after he had been eminent during
many years for the sanctity of his life. Abraham, then, had for
a long time worshipped God from a pure heart, and performed
all that obedience to the law, which a mortal man is capable
of performing ; yet, after all. his righteousness consisted in faith.
Whence we conclude, according to the argument of Paul, that
it was not of works. So when the prophet says, " The just
shall live by his faith," (Z) he is not speaking of the impious
and profane, whom the Lord justifies by converting them to
the faith ; but his address is directed to believers, and they are
promised life by faith. Paul also removes every doubt, when,
in confirmation of this sentiment, he adduces the following
passage of David : " Blessed are they whose iniquities are for-
given." {m) But it is certain that David spake not of impious
men, but of believers, whose characters resembled his own ; for
he spoke from the experience of his own conscience. Where-
fore it is necessary for us, not to have this blessing for once
only, but to retain it as long as we live. Lastly, he asserts,
that the message of a free reconciliation with God, is not only
promulgated for a day or two, but is perpetual in the church, [n)
Believers, therefore, even to the end of their lives, have no
other righteousness than that which is there described. For
the mediatorial office is perpetually sustained by Christ, by

{k) Rom. iv. f). (0 Hab. ii. 4. (w) Rom. iv. 7. (n) 2 Cor. v. 18, 19

CHAP. XIV.] CHRISTIAN RELIGION. 13

whom the Father is reconciled to us ; and the efficacy of
whose death is perpetually the same, consisting in ablution,
satisfaction, expiation, and perfect obedience, which covers all
our iniquities. And Paul does not tell the Ephesians that they
are indebted to grace merely for the beginning of their salva-
tion, but that they ''are saved by grace, not of works, lest any
man should boast." (o)

XII. The subterfuges, by which the schoolmen endeavour
to evade these arguments, are unavailing. They say, that the
sufficiency of good works to justification arises not from their
intrinsic merit, but from the grace through which they are
accepted. Secondly, because they are constrained to acknow-
ledge the righteousness of works to be always imperfect in the
present state, they admit, that as long as we live we need the
remission of our sins, in order to supply the defects of our
works ; but that our deficiencies are compensated by works of
supererogation. I reply, that what they denominate the grace
through which our works are accepted, is no other than the
free goodness of the Father, with which he embraces us in
Christ, when he invests us with the righteousness of Christ,
and accepts it as ours, in order that, in consequence of it, he
may treat us as holy, pure, and righteous persons. For the
righteousness of Christ (which, being the only perfect right-
eousness, is the only one that can bear the Divine scrutiny)
must be produced on our behalf, and judicially presented, as in
the case of a surety. Being furnished with this, we obtain by
faith the perpetual remission of our sins. Our imperfections
and impurities, being concealed by its purity, are not imputed
to us, but are as it were buried, and prevented from appearing
in the view of Divine justice, till the advent of that hour,
when the old man being slain and utterly annihilated in us, the
Divine goodness shall receive us into a blessed peace with the
new Adam, in that state to wait for the day of the Lord, when
we shall receive incorruptible bodies, and be translated to the
glories of the celestial kingdom.

XIII. If these things are true, surely no works of ours can
render us acceptable to God ; nor can the actions themselves
be pleasing to him, any otherwise than as a man, who is
covered with the righteousness of Christ, pleases God and
obtains the remission of his sins. For God has not promised
eternal life as a reward of certain works ; he only declares,
that " he that doeth these things shall live," (j^) denouncing,
on the contrary, that memorable curse against all who continue
not in the observance of every one of his commands, {q) This
abundantly refntes the erroneous notion of a partial >-ighteous-

(o) Ephes. ii. 8, 9. (p) Lev. xviii. 5. Rom. x. 5.

(q) Deut. xxvii. 26. Gal. iii. 10.

14 INSTITUTES OF THE [bOOK III.

ness, since no other righteousness is admitted into heaven but
an entire observance of the law. Nor is there any more solidity
in their pretence of a sufficient compensation for imperfections
by works of supererogation. For are they not by this perpe-
tually recmTing to the subterfuge, from which they have already
been di'iven, that the partial observance of the law constitutes,
as far as it goes, a righteousness of works ? They unblush-
ingly assume as granted, what no man of sound judgment will
concede. The Lord frequently declares, that he acknowledges
no righteousness of works, except in a perfect obedience to his
law. What presumption is it for us, who are destitute of this,
in order that we may not appear to be despoiled of all our
glory, or, in other words, to submit entirely to the Lord — what
presumption is it for us to boast of I know not what fragments
of a few actions, and to endeavour to supply deficiencies by
other satisfactions ! Satisfactions have already been so com-
pletely demolished, that they ought not to occupy even a
transient thought. I only remark, that those who trifle in this
manner, do not consider what an execrable thing sin is in the sight
of God ; for indeed they ought to know, that all the righteous-
ness of all mankind, accumulated in one mass, is insufficient to
compensate for a single sin. We see that man on account of
one offence was rejected and abandoned by God, so that he
lost all means of regaining salvation, (r) They are deprived,
therefore, of the power of satisfaction, with which, however
they flatter themselves, they will certainly never be able to
render a satisfaction to God, to whom nothing will be pleasing
or acceptable that proceeds from his enemies. Now, his ene-
mies are all those to whom he determines to impute sin. Our
sins, therefore, must be covered and forgiven, before the Lord
can regard any of our works. Whence it follows that the
remission of sins is absolutely gratuitous, and that it is wick-
edly blasphemed by those who obtrude any satisfactions. Let
us, therefore, after the example of the apostle, "forgetting those
things which are behind, and reaching forth unto those things
which are before, press toward the mark for the prize of our
high calling." (s)

XIV. But how is the pretence of works of supererogation
consistent with this injunction — " When ye shall have done
all those things which are commanded you, say. We are un-
profitable servants ; we have done that which was our duty to
do? " (if) This direction does not inculcate an act of simula-
tion or falsehood, but a decision in our mind respecting that
of which we are certain. The Lord, therefore, commands us
sincerely to think and consider with ourselves, that our services

(r) Gen. iii. {s) Phil. iii. 13, 14. {t) Luke xvii. 10

CHAP. XIV.] CHRISTIAN RELIGION. 15

to him are none of them gratuitous, but merely the performance
of indispensable duties; and that justly; for we are servants
under such numerous obligations as we could never discharge ;
even though all our thoughts and all our members were devoted
to the duties of the law. In saying, therefore, " When ye shall
have done all those things which are commanded," he supposes
a case of one man having attained to a degree of righteousness
beyond what is attained by all the men in the world. How,
then, while every one of us is at the greatest distance from this
point, can we presume to glory that we have completely attained
to that perfect standard? Nor can any one reasonably object,
that there is nothing to prevent his efforts from going beyond
his necessary obligations, who in any respect fails of doing the
duty incumbent on him. For we must acknowledge, that we
cannot imagine any thing pertaining either to the service of
God or to the love of our neighbour, which is not comprehend-
ed in the Divine law. But if it is a part of the law, let us not
boast of voluntary liberality, where we are bound by necessity.
XV. It is irrelevant to this subject, to allege the boasting
of Paul, (u) that among the Corinthians he voluntarily receded
from what, if he had chosen, he might have claimed as his
right, and not only did what was incumbent on him to do,
but afforded them his gratuitous services beyond the requisi-
tions of duty. They ought to attend to the reason there as-
signed, that he acted thus, " lest he should hinder the gospel
of Christ." (iv) For wicked and fraudulent teachers recom-
mended themselves by this stratagem of liberality, by which
they endeavoured, both to conciliate a favourable reception to
their own pernicious dogmas, and to fix an odium on the gos-
pel ; so that Paul was necessitated either to endanger the doc-
trine of Christ, or to oppose these artifices. Now, if it be a
matter of indifference to a Christian to incur an offence when
he may avoid it, I confess that the apostle performed for the
Lord a work of supererogation ; but if this was justly required
of a prudent minister of the gospel, I maintain that he did
what was his duty to do. Even if no such reason appeared,
yet the observation of Chrysostom is always tr^e — that all that
we have is on the same tenure as the possessions of slaves,
which the law pronounces to be the property of their masters.
And Christ has clearly delivered the same truth in the parable,
where he inquires whether we thank a servant, when he re-
turns home in the evening, after the various labours of the
day. (x) But it is possible that he may have laboured with
greater diligence than we had ventured to require. This may
be granted ; yet he has done no more than, by the condition

(m) 1 Cor. ix. (w) 1 Cor. ix. 12. (z) Luke xvii. 9.

16 INSTITUTES OF THE [bOOK III.

of servitude, he was under an obligation to do; since he be-
longs to us, with all the ability he has, I say nothing of the
nature of the supererogations which these men wish to boast
of before God ; for they are contemptible trifles, which he has
never commanded, which he does not approve, nor, when they
vender up their account to him, will he accept them. We
cannot admit that there are any works of supererogation, ex-
cept such as those of which it is said by the prophet, " Who
hath required this at your hand?" (y) But let them remem-
ber the language of another passage respecting these things :
" Wherefore do ye spend money for that which is not bread ?
and your labour for that which satisfieth not ? " (z) It is easy,
indeed, for these idle doctors to dispute concerning these things
in easy chairs ; but when the Judge of all shall ascend the
judgment seat, all such empty notions must vanish away.
The object of our inquiries ought to be, what plea we may
bring forward Avith confidence at his tribunal, not what we can
invent in schools and cloisters.

XVI. On this subject our minds require to be guarded
chiefly against two pernicious principles — That we place no
confidence in the righteousness of our works, and that we
ascribe no glory to them. The Scriptures every where drive
us from all confidence, when they declare that all our right-
eousnesses are odious in the Divine view, unless they are per-
fumed with the holiness of Christ ; and that they can only
excite the vengeance of God, unless they are supported by his
merciful pardon. Thus they leave us nothing to do, but to
deprecate the wrath of our Judge with the confession of David,
" Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified." (a) And where Job says,
" If I be wicked, woe unto me ; and if I be righteous, yet will
I not lift up my head ; " (6) though he refers to that consum-
mate righteousness of God, compared to which even the angels
are deficient, yet he at the same time shows, that when God
comes to judgment, all men must be dumb. For he not only
means that he would rather freely recede, than incur the dan-
ger of contending with the rigour of God, but signifies that he
experiences in himself no other righteousness than what would
instantaneously vanish before the Divine presence. When
confidence is destroyed, all boasting must of necessity be re-
hnquished. For who can give the praise of righteousness to
his works, in which he is afraid to confide in the presence of
God? We must therefore have recourse to the Lord, in whom
we are assured, by Isaiah, that " all the seed of Israel shall be
justified, and shall glory; "(c) for it is strictly true, as he

(?/■ Isaiali i. 12. (:) Isaiali Iv. 2. (a) Psalm cxliii. 2.

{b) Job X. 15. (c) Isaiah xlv. 25.

CHAP. XIV.] CHRISTIAN RELIGION. 17

says in another place, that we are " the planting of the Lord,
that he might be glorified." [d] Our minds therefore will then
be properly purified, when they shall in no degree confide nor
glory in our works. But foolish men are led into such a false
and delusive confidence, by the error of always considering
their works as the cause of their salvation.

XVII. But if we advert to the four kinds of causes, which
the pliilosophers direct us to consider in the production of effects,
we shall find none of them consistent with works in the accom-
plishment of our salvation. For the Scripture every where
proclaims, that the efficient cause of eternal life being procured
for us, was the mercy of our heavenly Father, and his gra-
tuitous love towards us ; that the material cause is Christ and
his obedience, by which he obtained a righteousness for us ;
and what shall we denominate the formal and instrumental
cause, unless it be faith ? These three John comprehends in
one sentence, when he says, that " God so loved the world
that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life." (e) The
final cause the apostle declares to be, both the demonstration of
the Divine righteousness and the praise of the Divine goodness,
in a passage in which he also expressly mentions the other three
causes. For this is his language to the Romans : " All have
sinned, and come short of the glory of God, being justified
freely by his grace : " (/) here we have the original source of
our salvation, which is the gratuitous mercy of God towards us.
It follows, " through the redemption that is in Christ Jesus : "
here we have the matter of our justification. " Through faith
in his blood : " here he points out the instrumental cause, by
which the righteousness of Christ is revealed to us. Lastly,
he subjoins the end of all, when he says, " To declare his
righteousness ; that he might be just, and the justifier of him
which believeth in Jesus." And to suggest, by the way, that
this righteousness consists in reconciliation or propitiation, he
expressly asserts that Christ was " set forth to be a propitiation."
So also in the first chapter to the Ephesians, he teaches that
we are received into the favour of God through his mere mercy ;
that it is accomplished by the mediation of Christ ; that it is
apprehended by faith ; and that the end of all is, that the glory
of the Divine goodness may be fully displayed, {g) When we i '^*?^,.
see that every part of our salvation is accomplished without us, |'-*^'3^, :•..
what reason have we to confide or to glory in our works ? |/>2ev, ,^>^
Nor can even the most inveterate enemies of Divine grace raise
any controversy with us concerning the efficient or the final

(rf) Isaiah Ixi. 3.

(/) Rom. iii. 23, &c.

(g) Ephes. i. 5—7, 13.

II. 3

18 INSTITUTES OF THE [bOOK III.

cause, unless they mean altogether to renounce the authority
of the Scripture. Over the material and formal causes they
superinduce a false colouring ; as if our own works were to
share the honour of them with faith and the righteousness of
Christ. But this also is contradicted by the Scripture, which
affirms that Christ is the sole author of our righteousness and
life, and that this blessing of righteousness is enjoyed by faith
alone.

XVIII. The saints often confirm and console themselves
with the remembrance of their own innocence and integrity,
and sometimes even refrain not from proclaiming it. Now, this
is done for two reasons ; either that, in comparing their good
cause with the bad cause of the impious, they derive from such
comparison an assurance of victory, not so much by the com-
mendation of their own righteousness, as by the just and
merited condemnation of their adversaries ; or that, even with-
out any comparison with others, while they examine them-
selves before God, the purity of their consciences atfords them
some consolation and confidence. To the former of these rea-
sons we shall advert hereafter ; let us now briefly examine
the consistency of the latter with what we have before asserted,
that in the sight of God we ought to place no reliance on the
merit of works, nor glory on account of them. The con-
sistency appears in this — that for the foundation and accom-
plishment of their salvation, the saints look to the Divine good-
ness alone, without any regard to works. And they not only
apply themselves to it above all things, as the commencement
of their happiness, but likewise depend upon it as the con-
summation of their felicity. A conscience thus founded, built
up, and established, is also confirmed by the consideration of
works ; that is, as far as they are evidences of God dwelling
and reigning in us. Now, this confidence of works being found
in none but those who have previously cast all the confidence
of their souls on the mercy of God, it ought not to be thought
contrary to that upon which it depends. Wherefore, when we
exclude the confidence of works, we only mean that the mind
of a Christian should not be directed to any merit of works as a
mean of salvation ; but should altogether rely on the gratuitous
promise of righteousness. We do not forbid him to support
and confirm this faith by marks of the Divine benevolence to
him. For if, when we call to remembrance the various gifts
which God has conferred on us, they are all as so many rays
from the Divine countenance, by which we are illuminated to
contemplate the full blaze of supreme goodness, — much more
the grace of good works, which demonstrates that we have
received the Spirit of adoption.

XIX. When the saints, therefore, confirm their faith, or

CHAP. XIV

] CHRISTIAN RELIGION. 19

derive matter of rejoicing from the integrity of their con-
sciences, they only conchide, from the fruits of vocation, that
they have been adopted by the Lord as his children. The de-
claration of Solomon, that " In the fear of the Lord is strong
confidence ; " (h) and the protestation sometimes used by the
saints to obtain a favourable audience from the Lord, that
" they have walked before " him " in truth and with a perfect
heart ; " (?) these things have no concern in laying the foun-
dation for establishing the conscience ; nor are they of any
value, except as they are consequences of the Divine vocation.
For there nowhere exists that fear of God which can establish
a full assurance, and the saints are conscious that their integrity
is yet accompanied with many relics of corruption. Bat as
the fruits of regeneration evince that the Holy Spirit dwells in
them, this affords them ample encouragement to expect the as-
sistance of God in all their necessities, because they experience
him to be their Father in an affair of such vast importance.
And even this they cannot attain, unless they have first appre-
hended the Divine goodness, confirmed by no other assurance
but that of the promise. For if they begin to estimate it by
their good works, nothing will be weaker or more uncertain •,
for, if their works be estimated in themselves, their imperfection
will menace them with the wrath of God, as much as their
purity, however incomplete, testifies his benevolence. In a
word, they declare the benefits of God, but in such a way as
not to turn away from his gratuitous favour, in which Paul as-
sumes us there is " length, and breadth, and depth, and height : "
as though he had said, Which way soever the pious turn their
views, how high soever they ascend, how Avidely soever they
expatiate, yet they ought not to go beyond the love of Christ,
but employ themselves wholly in meditating on it, because it
comprehends in itself all dimensions. Therefore he says that it
" passeth knowledge," and that when we know how much
Christ has loved us, we are " filled with all the fulness of
God." (k) So also in another place, when he glories that
believers are victorious in every conflict, he immediately adds,
as the reason of it, "through him that loved us." (l)

XX. We see now, that the confidence which the saints
have in their works is not such as either ascribes any thing to
the merit of them, (since they view them only as the gifts of
God, ill which they acknowledge his goodness, and as marks
of their calling, whence they infer their election,) or derogates
the least from the gratuitous righteousness which we obtain in
Christ ; since it depends upon it, and cannot subsist without it.

(A) Prov. xiv. 26. (k) Ephes. iii. 18, 19.

(t) 2 Kings XX. 3 (I) Rom. viii. 37.

20 INSTITUTES OF THE [bOOK IIU

This is concisely and beautifully represented by Augustine,
when he says, " I do not say to the Lord, Despise not the
works of my hands. I have sought the Lord with my hands,
and I have not been deceived. But I commend not the works
of my hands ; for I fear that when thou hast examined them,
thou wilt find more sin than merit. This only I say, this I
ask, this I desire ; Despise not the works of thy hands. Be-
hold in me thy work, not mine. For if thou beholdest mine,
thou condemnest me ; if thou beholdest thine own, thou
crownest me. Because whatever good works I have, they are
from thee." He assigns two reasons why he ventured not to
boast of his works to God ; first, that if he has any good ones,
he sees nothing of his own in them ; secondly, that even these
are buried under a multitude of sins. Hence the conscience
experiences more fear and consternation than security. There-
fore he desires God to behold his best performances, only that
he may recognize in them the grace of his own calling, and
perfect the work which he has begun.

XXL The remaining objection is, that the Scripture repre-
sents the good works of believers as the causes for which
the Lord blesses them. But this must be understood so as not
to affect what we have before proved, that the efficient cause
of our salvation is the love of God the Father ; the material
cause, the obedience of the Son ; the instrumental cause, the
illumination of the Spirit, that is, faith ; and the final cause,
the glory of the infinite goodness of God. No obstacle arises
from these things to prevent good works being considered by
the Lord as inferior causes. But how does this happen ? Be-
cause those whom his mercy has destined to the inheritance of
eternal life, he, in his ordinary dispensations, introduces to the
possession of it by good works. That which, in the order of his
dispensations, precedes, he denominates the cause of that which
follows. For this reason he sometimes deduces eternal life
from works ; not that the acceptance of it is to be referred to
them ; but because he justifies the objects of his election, that
he may finally glorify them ; he makes the former favour,
which is a step to the succeeding one, in some sense the cause
of it. But whenever the true cause is to be assigned, he does
not direct us to take refuge in works, but confines our thoughts
entirely to his mercy. For what does he teach us by the
apostle ? " The wages of sin is death ; but the gift of God is
eternal life through Jesus Christ our Lord." Why does he not
oppose righteousness to sin, as well as life to death ? Why
does he not make righteousness the cause of life, as well as sin
the cause of death ? For then the antithesis would have been
complete, whereas by this variation it is partly destroyed. But
the apostle intended by this comparison to express a certain

CHAP. XV.] CHRISTIAN RELIGION. 21

truth — that death is due to the demerits of men, and that life
proceeds solely from the mercy of God. Lastly, these phrases
denote rather the order of the Divine gifts, than the cause of
them. In the accumulation of graces upon graces, God derives
from the former a reason for adding the next, that he may not
omit any thing necessary to the enrichment of his servants.
And while he thus pursues his liberality, he would have us
always to remember his gratuitous election, which is the
source and original of all. For although he loves the gifts
which he daily confers, as emanations from that fountain, yet
it is our duty to adhere to that gratuitous acceptance, which
alone can support our souls, and to connect the gifts of his
Spirit, which he afterwards bestows on us, with the first cause,
in such a manner as will not be derogatory to it.

CHAPTER XV.

BOASTING or THE MERIT OF WORKS, Eq,UALLY SUBVERSIVE OF
god's GLORY IN THE GIFT OF RIGHTEOUSNESS, AND OF THE
CERTAINTY OF SALVATION.

We have now discussed the principal branch of this subject ;
that because righteousness, if dependent on works, must inevi-
tably be confounded in the sight of God, therefore it is con-
tained exclusively in the mercy of God and the participation
of Christ, and consequently in faith alone. Now, it must be
carefully remarked that this is the principal hinge on which the
argument turns, that we may not be implicated in the common
delusion, which equally affects the learned and the vulgar.
For as soon as justification by faith or works becomes the sub-
ject of inquiry, they have immediate recourse to those passages
which seem to attribute to works some degree of merit in the
sight of God ; as though justification by works would be fully
evinced, if they could be proved to be of any value before
God. We have already clearly demonstrated that the right-
eousness of works consists only in a perfect and complete ob-
servance of the law. Whence it follows, that no man is justified
by works, but he who, being elevated to the summit of perfec-
tion, cannot be convicted even of the least transgression. Tbis,
therefore, is a different and separate question, whether, although
works be utterly insufficient for the justification of men, they
do not, nevertheless, merit the grace of God.

22 INSTITUTES OF THE [bOOK III.

II. In the first place, with respect to the term merit, it is
necessary for me to premise, that whoever fii*st applied it to
human works, as compared with the Divine judgment, sliowed
very little concern for the purity of the faith. I gladly abstain
from all controversies about mere words ; but I could wish that
this sobriety had always been observed by Christian writers,
that they had avoided the unnecessary adoption of terms not
used in the Scriptures, and calculated to produce great oflence,
but very little advantage. For what necessity was there for
the introduction of the word merit, when the value of good
works might be significantly expressed without offence by a
different term ? But the great offence contained in it, appears
in the great injury the world has received from it. The con-
summate haughtiness of its import can only obscure the Divine
grace, and taint the minds of men with presumptuous arro-
gance. I confess, the ancient writers of the Church have
generally used it, and I wish that their misuse of one word had
not been the occasion of error to posterity. Yet they also de-
clare in some places that they did not intend any thing preju-
dicial to the truth. For this is the language of Augustine in
one passage : " Let human merit, which was lost by Adam,
here be silent, and let the grace of God reign through Jesus
Christ." Again: "The saints ascribe nothing to their own
merits ; they will ascribe all, O God, only to thy mercy." In
another place : " And when a man sees that whatever good he
has, he has it not from himself, but from his God, he sees that
all that is commended in him proceeds not from his own merits,
but from the Divine mercy." We see how, by divesting man
of the power of performing good actions, he likewise destroys
the dignity of merit. Chrysostom says, " Our works, if there
be any consequent on God's gratuitous vocation, are a retribu-
tion and a debt ; but the gifts of God are grace, beneficence,
and immense liberality." Leaving the name, however, let us
rather attend to the thing. I have before cited a passage from
Bernard : " As not to presume on our merits is sufficiently
meritorious, so to be destitute of merits is sufficient for the
judgment." But by the explanation immediately annexed, he
properly softens the harshness of these expressions, when he
says, •' Therefore you should be concerned to have merits ; and
if you have them, you should know that they are given to you ;
you should hope for the fruit, the mercy of God ; and you
have escaped all danger of poverty, ingratitude, and presump-
tion. Happy the Church which is not destitute, either of
merits without presumption, or of presumption without merits."
And just before he had fully shown how pious his meaning
was. " For concerning merits," he says, " why should the
Church be solicitous, which has a more firm and secure founda-

CHAP. XV.] CHRISTIAN RELIGION. 23

tion for glorying in the purpose of God ? For God cannot
deny himself; he will perform what he has promised. Thus
you have no reason for inquiring, on account of what merits
we may hope for blessings, especially when you read, ' Not for
your sakes, but for my sake ; ' (m) it is sufficiently meritorious
to know that merits are insufficient."

III. The Scripture shows what all our works are capable of
meriting, when it represents them as unable to bear the Divine
scrutiny, because they are full of impurity ; and in the next
place, what would be merited by the perfect observance of the
law, if this could any where be found, when it directs us,
" When ye shall have done all those things which are com-
manded you, say. We are unprofitable servants ; " (n) because
we shall not have conferred any favour on God, but only have
performed the duties incumbent on us, for which no thanks are
due. Nevertheless, the good works which the Lord has con-
ferred on us, he denominates our own, and declares that he
will not only accept, but also reward them. It is our duty to
be animated by so great a promise, and to stir up our minds
that we " be not weary in well doing," (o) and to be truly
grateful for so great an instance of Divine goodness. It is
beyond a doubt, that whatever is laudable in our works pro-
ceeds from the grace of God ; and that we cannot properly
ascribe the least portion of it to ourselves. If we truly and
seriously acknowledge this truth, not only all confidence, but
likewise all idea of merit, immediately vanishes. We, I say,
do not, like the sophists, divide the praise of good works be-
tween God and man, but we preserve it to the Lord complete,
entire, and uncontaminated. All that we attribute to man, is,
that those works which were otherwise good are tainted and
polluted by his impurity. For nothing proceeds from the most
perfect man, which is wholly immaculate. Therefore let the
Lord sit in judgment on the best of human actions, and he
will indeed recognize in them his own righteousness, but man's
disgrace and shame. Good works, therefore, are pleasing to
God, and not unprofitable to the authors of them ; and they
will moreover receive the most ample blessings from God as
their reward ; not because they merit them, but because the
Divine goodness has freely appointed them this reward. But
what wickedness is it, not to be content with that Divine
liberality which remunerates works destitute of merit with
unmerited rewards, but with sacrilegious ambition still to aim
at more, that what entirely originates in the Divine munifi-
cence may appear to be a compensation of the merit of works !
Here I appeal to the common sense of every man. If he who,

(m) Ezek. xxxvi. 32. (n) Luke xvii. 10. (o) Gal. vi. 9. 2 Thess. iii. 13.

24 INSTITUTES OF THE [bOOK III.

by the liberality of another, enjoys the use and profit of an
estate, usurp to himself also the title of proprietor, does he
not by such ingratitude deserve to lose the possession which he
had? So also if a slave, manumitted by his master, conceal
his mean condition as a freed-man, and boast that he was free
by birth, does he not deserve to be reduced to his former
servitude ? For this is the legitimate way of enjoying a benefit,
if we neither arrogate more than is given us, nor defraud our
benefactor of his due praise ; but, on the contrary, conduct
ourselves in such a manner, that what he has conferred on us
may appear, as it were, to continue Avith himself. If this
moderation ought to be observed towards men, let every one
examine and consider what is due to God.

lY. I know that the sophists abuse some texts ni order to
prove that the term merit is found in the Scriptures with refer-
ence to God. They cite a passage from Ecclesiasticus : " Mercy
shall make place for every man according to the merit of his
works." (p) And from the Epistle to the Hebrews: "To do
good, and to communicate, forget not ; for with such sacrifices
men merit of God."(g') My right to reject the authority of
Ecclesiasticus I at present relinquish ; but I deny that they
faithfully cite the words of the writer of Ecclesiasticus, who-
ever he might be ; for in the Greek copy it is as follows :
Tlad't] sXsYiixodvvr] 'n^otrjdsi TO'Jt'ov kxadTog yap xara ra spya auTou supTjtfsi.
" He shall make place for every mercy ; and every man shall
find according to his works." And that this is the genuine
reading, which is corrupted in the Latin version, appears both
from the complexion of the words themselves and from the
preceding context. In the passage quoted from the Epistle to
the Hebrews, there is no reason why they should endeavour to
insnare us by a single word, when the apostle's words in the
Greek imply nothing more than that "with such sacrifices God
is well pleased." This alone ought to be abundantly sufficient
to repress and subdue the insolence of our pride, that we trans-
gress not the scriptural rule by ascribing any dignity to human
works. Moreover, the doctrine of the Scripture is, that our
good works are perpetually defiled with many blemishes, which
might justly oflend God and incense him against us ; so far are
they from being able to conciliate his favour, or to excite his
beneficence towards us ; yet that, because in his great mercy
he does not examine them according to the rigour of his justice,
he accepts them as though they were immaculately pure, and
therefore rewards them, though void of all merit, with infinite
blessings both in this life and in that which is to come. For I
cannot admit the distinction laid down by some, who are other-

(p) Ecclus. xvi. 14. (q) Heb. xiii. 16.

CHAP. XV.] CHRISTIAN RELIGION. 25

wise men of learning and piety, that good works merit the
graces which are conferred on us in this life, and that eternal
salvation is the reward of faith alone ; because the Lord almost
always places the reward of labours and the crown of victory
in heaven. Besides, to ascribe the accumulation of graces
upon graces, given us by the Lord, to the merit of works, in
such a manner as to detract it from grace, is contrary to the
doctrine of the Scripture. For though Christ says, that " to
every one that hath shall be given," and that " the good and
faithful servant, who hath been faithful over a few things, shall
be made ruler over many things," (r) yet he likewise shows
in another place, that the improvements of believers are the
gifts of his gratuitous kindness. " Ho, every one that thirst-
eth," says he, "come ye to the waters, and he that hath no
money ; come ye, buy, and eat ; yea, come, buy wine and
milk without money and without price." (s) Whatever, there-
fore, is now conferred on believers to promote their salvation
as well as their future blessedness, flows exclusively from the
beneficence of God ; nevertheless he declares, that both in the
latter and in the former, he has respect to our works, because,
to demonstrate the magnitude of his love to us, he dignifies
with such honour, not only ourselves, but even the gifts which
he has bestowed on us.

V. If these points had been handled and digested in proper
order in former ages, there would never have arisen so many
debates and dissensions. Paul says, that in erecting the super-
structure of Christian doctrine, it is necessaiy to retain that
foundation which he had laid among the Corinthians, other
than which no man can lay, which is Jesus Christ, (t) What
kind of a foundation have we in Christ ? Has he begun our
salvation, that we may complete it ourselves ? and has he
merely opened a way for us to proceed in by our own powers ?
By no means ; but, as the apostle before stated, when we ac-
knowledge him, he is "made unto us righteousness." (i«) No
man, therefore, is properly founded on Christ, but he who has
complete righteousness in him ; since the apostle says, that he
was sent, not to assist us in the attainment of righteousness,
but to be himself our righteousness ; that is to say, that we
were chosen in him from eternity, before the formation of the
world, not on account of any merit of ours, but according to
the purpose of the Divine will ; (w) that by the death of Christ
we are redeemed from the sentence of death, and liberated from
perdition ; (x) that in him we are adopted as sons and heirs by
the heavenly Father, (y) to whom we have been reconciled by

(r) Matt. XXV. 21, 29. (*) Isaiah Iv. 1. (0 1 Cor. iii. 10, 11.

(u) 1 Cor. i. 30. (20) Ephes. i. 3—5. (x) Col. i. 14, 20, 21. {y) John i. 12.

VOL. II. 4

26 INSTITUTES OF THE [bOOK III.

his blood ; that being committed to his protection, we are not
in tlie least danger of perishing ; (z) that being thus ingrafted
into him, we are already, as it were, partakers of eternal life,
and entered by hope into the kingdom of God ; and moreover,
that having obtained such a participation of him, however
foolish we may be in ourselves, he is our wisdom before God ;
that however impure we are, he is our purity ; that though we
are weak and exposed to Satan, yet that power is ours which is
given to him in heaven and in earth, (a) by which he defeats
Satan for us, and breaks the gates of hell ; that though we
still carry about with us a body of death, yet he is our life ; in
short, that all that is his belongs to us, and that we have every
thing in him, but nothing in ourselves. On this foundation, I
say, it is necessary for us to build, if we wish to "grow unto
a holy temple in the Lord." (b)

VI. But the world has long been taught a different lesson ; for
1 know not what good works of morality have been invented to
render men acceptable to God, before they are ingrafted into
Christ. As though the Scripture were false in asserting, that
" he that hath not the Son of God, hath not life." (c) If they
are destitute of life, how could they generate any cause of life ?
As though there were no truth in the declaration, that " what-
soever is not of faith, is sin ! " (d) as tliough an evil tree could
produce good fruits ! But what room have these most pestilent
sophists left to Christ for the exertion of his power ? They
say that he has merited for us the first grace ; that is, the
opportunity of meriting ; and that now it is our part not to
miss the offered opportunity. What extreme impudence and
impiety ! Who would have expected that any persons profess-
ing the name of Christ, would presume thus to rob him of his
power, and almost to trample him under their feet ? It is
every where testified of him, that all who believe in him are
justified : (e) these men tell us, that the only benefit received
from him is, that a way is opened for all men to justify them-
selves. But I wish that they had experienced what is con-
tained in these passages : " He that hath the Son, hath life ; " (/)
" he that believeth is passed from death unto life ; " (g) "jus-
tified by his grace," that we might "be made heirs of eternal
life ; " (/i) that believers have Christ abiding in them, by whom
they are united to God : (?) that they are partakers of his life,
and sit with him " in heavenly places ; " (k) that they are
translated into the kingdom of God, and have obtained salva-
tion; (l) and innumerable places of similar import. For they

(z) John X. 23, 29. (^7) Rom. xiv. 23. (Ii) Rom. iii. 24.

(a) Malt, xxviii. 18. (c) Acts xiii. 3!). (i) 1 John iii. 24.

(h) Ephes. ii. 21. Titus iii. 7. (/) 1 John v. 12. (A) Ephcs. ii. G.

CHAP. XV.] CHRISTIAN RELIGION". 27

do not signify that by faith in Christ we merely gain the
abihty to attain righteousness or effect onr salvation, but that
both are bestowed on us. Therefore, as soon as we are
ingrafted into Christ by faith, we are already become sons of
God, heirs of heaven, partakers of righteousness, possessors of
life, and (the better to refute their falsehoods) we have attained,
not the opportunity of meriting, but all the merits of Christ ;
for they are all communicated to us.

VII. Thus the Sorbonic schools, those sources of all kinds
of errors, have deprived us of justification by faith, which is
the substance of all piety. They grant, indeed, in words, that
a man is justified by faith formed ; but this they afterwards
explain to be, because faith renders good works effectual to
justification ; so that their mention of faith has almost the
appearance of mockery, since it could not be passed over in
silence, while the Scripture is so full of it, without exposing
them to great censure. And not content with this, they rob
God of part of the praise of good works, and transfer it to man.
Perceiving that good works avail but little to the exaltation of
man, and that they cannot properly be denominated merits if
they be considered as the effects of Divine grace, they derive
them from the power of free-will ; which is like extracting oil
from a stone. They contend, that though grace be the princi-
pal cause of them, yet that this is not to the exclusion of free-
will, from which all merit originates. And this is maintained
not only by the latter sophists, but likewise by their master,
Lombard, whom, when compared with them, we may pro-
nounce to be sound and sober. Truly wonderful was their
blindness, with Augustine so frequently in their mouths, not to
see how solicitously he endeavoured to prevent men from arro-
gating the least degree of glory on account of good works.
Before, when we discussed the question of free-will, we cited
from him some testimonies to this purpose ; and similar
ones frequently recur in his writings ; as when he forbids us
ever to boast of our merits, since even they are the gifts of
God ; and when he says, " that all our merit proceeds from
grace alone ; that it is not obtained by our sufficiency, but is
produced entirely by grace," &c. That Lombard was blind to
the light of Scripture, in which he appears not to have been
so well versed, need not excite so much surprise. Yet nothing
could be wished for more explicit, in opposition to him and
his disciples, than this passage of the apostle ; who, having
interdicted Christians from all boasting, subjoins as a reason
why boasting is unlawful, that '• we are his (God's) workman-
ship, created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them." (w) Since

(m) Ephes. ii. 10.

28 INSTITUTES OF THE [bOOK III.

nothing good, then, can proceed from us but as we are regene-
rated, and our regeneration is, without exception, entirely of God
we have no right to arrogate to ourselves the smallest particle
of our good works. Lastly, while they assiduously inculcate
good works, they at the same time instruct the consciences of
men in such a manner, that they can never dare to be confi-
dent that God is propitious and favourable to their works.
But, on the contrary, our doctrine, without any mention of
merit, animates the minds of believers with peculiar consola-
tion, while we teach them that their works are pleasing to
God, and that their persons are undoubtedly accepted by him.
And we likewise require, that no man attempt or undertake
any work without faith ; that is, unless he can previously
determine, with a certain confidence of mind, that it will be
pleasing to God.

VIII. Wherefore let us not sufier ourselves to be seduced
even a hair's breadth from the only foundation, on which,
when it is laid, wise architects erect a firm and regular super-
structure. For if there be a necessity for doctrine and exhor-
tation, they apprize us, that "for this purpose the Son of God
was manifested, that he might destroy the works of the devil :
whosoever is born of God doth not commit sin : " (n) '* the
time past of our life may suffice us to have wrought the will
of the Gentiles ;" (o) the elect of God are vessels of mercy
selected to honour, and therefore ought to be cleansed from all
impurity, (p) But every thing is said at once, when it is
shown that Christ chooses such for his disciples as will deny
themselves, take up their cross, aud follow him. (q) He who has
denied himself, has laid the axe to the root of all evils, that he
may no longer seek those things which are his own ; he who
has taken up his cross, has prepared himself for all patience and
gentleness. But the example of Christ comprehends not only
these, but all other duties of piety and holiness. He was
obedient to his Father, even to death ; he was entirely occu-
pied in performing the works of God ; he aspired with his
whole soul to promote the glory of his Father ; he laid down
his life for his brethren ; he both acted and prayed for the
benefit of his enemies. But if there be need of consolation,
these passages will afford it in a wonderful degree : " We are
troubled on every side, yet not distressed ; we are perplexed,
but not in despair ; persecuted, but not forsaken ; cast down,
but not destroyed ; always bearing about in the body the
dying of the Lord Jesns, that the life also of Jesus might be
made manifest in our body."(?') "If we be dead with him,

(n) 1 John iii. 8, 9. (o) 1 Peter iv. 3. (p) 2 Tim. ii. 20. Rom. ix. 23.

(j) Luke ix. 23. (r) 2 Cor. iv. 8—10.

CHAP. XVI.} CHRISTIAN RELIGION. 29

we shall also live with him ; if we suffer, we shall also reign
with him." (t) " Being made conformable unto his death ; if
by any means I might attain unto the resurrection of the
dead." (u) The Father has predestinated all whom he has
chosen in his Son " to be conformed to his image, that he
might be the first-born among many brethren ; " and therefore
" neither death, nor life, nor things present, nor things to come,
shall separate us from the love of God which is in Christ
Jesus ; " (w) but " all things shall work together for good " (.r)
to us, and conduce to our salvation. We do not justify men
by works before God ; but we say, that all who are of God are
regenerated and made new creatures, that they may depart
from the kingdom of sin into the kingdom of righteousness ;
and that by this testimony they ascertain their vocation, (y) and,
like trees, are judged by their fruits.

CHAPTER XVI.

A REFUTATION OF THE INJURIOUS CALUMNIES OF THE PAPISTS
AGAINST THIS DOCTRINE.

The observation with which we closed the preceding chap-
ter is, of itself, sufficient to refute the impudence of some
impious persons, who accuse us, in the first place, of destroying
good works, and seducing men from the pursuit of them, when
we say that they are not justified by works, nor saved through
their own merit ; and secondly, of making too easy a road to
righteousness, when we teach that it consists in the gratuitous
remission of sins ; and of enticing men, by this allurement, to
the practice of sin, to which they have naturally too strong a
propensity. These calumnies, I say, are sufficiently refuted by
that one observation ; yet I will briefly reply to them both.
They allege that justification by faith destroys good works. I
forbear any remarks on the characters of these zealots for good
works, who thus calumniate us. Let them rail with impunity
as licentiously as they infest the whole world with the im-
purity of their lives. They affect to lament that while faith is
so magnificently extolled, works are degraded from their proper
rank. What if they be more encouraged and established ?
For we never dream either of a faith destitute of good works,

(t) 2 Tim. ii. 11, 12. (u) Phil. iii. 10, 11. (ic) Rom. viii. 29, 38, 39.

(x) Rom. viii. 28. (y) 2 Peter i. 10.

30 INSTITUTES OF THE [bOOK III.

or of a justification unattended by them : this is the sole dif-
ference, that while Ave acknowledge a necessary connection
between faith and good works, we attribute justification, not
to works, but to faith. Our reason for this we can readily
explain, if we only turn to Christ, towards whom faith is
directed, and from whom it receives all its virtue. Why, then,
are we justified by faith ? Because by faith we apprehend the
righteousness of Christ, which is the only medium of our re-
conciliation to God. But this you cannot attain, without at the
same time attaining to sanctification ; for he " is made unto us
wisdom and righteousness, and sanctification and redemp-
tion." (z) Christ therefore justifies no one whom he does not
also sanctify. For these benefits are perpetually and indissolu-
bly connected, so that whom he illuminates with his wisdom,
them he redeems ; whom he redeems, he justifies ; whom
he justifies, he sanctifies. But as the present question re-
lates only to righteousness and sanctification, let us in-
sist upon them. We may distinguish between them, but
Christ contains both inseparably in himself Do you wish,
then, to obtain righteousness in Christ ? You must first pos-
sess Christ ; but you cannot possess him without becoming a
partaker of his sanctification ; for he cannot be divided. Since,
then, the Lord affords us the enjoyment of these blessings only
in the bestowment of himself, he gives them both together,
and never one without the other. Thus we see how true it is
that we are justified, not without works, yet not by works ;
since union with Christ, by which we are justified, contains
sanctification as well as righteousness.

II. It is also exceedingly false, that the minds of men are
seduced from an inclination to virtue, by our divesting them
of all ideas of merit. Here the reader must just be informed,
that they impertinently argue from reward to merit, as I shall
afterwards more fully explain ; because, in fact, they are igno-
rant of this principle, that God is equally liberal in assigning a
reward to good works, as in imparting an ability to perform
them. But this I would rather defer to its proper place. It
will suffice, at present, to show the weakness of their objection,
which shall be done two ways. For, first, when they say that
there will be no concern about the proper regulation of our life
without a hope of reward being proposed, they altogether de-
ceive themselves. If they only mean that men serve God in
expectation of a reward, and hire or sell their services to him,
they gain but little ; for he will be freely worshipped and
freely loved, and he approves of that worshipper who, after
being deprived of all hope of receiving any reward, still ceases

(z) 1 Cor. i. 30.

CHAP. XVI.] CHRISTIAN RELIGION. 31

not to worship him. Besides, if men require to be stimulated,
it is impossible to urge more forcible arguments than those
which arise from the end of our redemption and calling ;
such as the word of God adduces, when it inculcates, that it
is the greatest and most impious ingratitude not reciprocally to
" loi'e him who first loved us ; " (a) that '' by the blood of
Christ our consciences are purged from dead works, to serve
the living God ; " (6) that it is a horrible sacrilege, after having
been once purged, to defile ourselves with new pollutions, and
to profane that sacred blood ; (c) that we have been "delivered
out of the hand of our enemies," that we "might serve him
without fear, in holiness and righteousness before him, all the
days of our life ; " (<i) that we are made "free from sin,"
that with a free spirit we might "become the servants of
righteousness ; " (e) " that our old man is crucified," that " we
should walk in newness of life." (/) Again : " If ye be risen
with Christ," as his members indeed are, " seek those things
which are above," and conduct yourselves as " pilgrims on the
earth ; " that you may aspire towards heaven, where your
treasure is. (g) That " the grace of God hath appeared,
teaching us, that denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present
world ; looking for that blessed hope, and the glorious appear-
ing of the great God and our Saviour." (h) Wherefore " God
hath not appointed us to wrath, but to obtain salvation by
Christ." (i) That we are the " temples of the Holy Ghost,"
which it is unlawful to profane ; (k) that we are not darkness,
" but light in the Lord," whom it becomes to " walk as chil-
dren of the hght;"(^) that "God hath not called us unto
uncleanness, but unto holiness ; for this is the will of God,
even our sanctification, that we should abstain from fornica-
tion ; " (w) that our calling is a holy one, which should be
followed by a correspondent purity of life ; [n) that we are
"made free from sin," that we might "become servants of
righteousness." (o) Can we be incited to charity by any
stronger argument than that of John, " If God so loved us, we
ought also to love one another? " " in this the children of God
are manifest, and the children of the devil ; " (jp) hereby the
children of light, by their abiding in love, are distinguished from
the children of darkness ; or that of Paul, That if we be united
to Christ, we are members of one body, and ought to afford
each other mutual assistance ? [q] Or can we be more power-

(a) 1 John iv. 10, 19. {g) Col. iii. 1. Heb. xi. 13. (Z) Ephes. v. 8.

{h) Heb. \x. 14. 1 Peter ii. 11. (m) 1 Thess. iv. 3, 7.

{d) Luke i. 74, 75. (i) 1 Thess. v. 9. (o) Rom. vi. 18.

(e) Rom. vi. 18. (k) 1 Cor. iii. 16,17; vi.l9. (p) 1 John iv. 11 ; iii. 10.

(J) Rom. vi. 4, 6. Ephes. ii. 21. (j) 1 Cor. xii. 12, &Ai.

32 INSTITUTES OF THE [bOOK III.

fully excited to holiness, than when we are informed by John,
that "every man that hath this hope in him purifieth him-
self, even as God is pure ? " (?*) Or when Paul says, "Hav-
ing therefore these promises, (relative to our adoption,) let
us cleanse ourselves from all filthiness of the flesh and
spirit? "(s) or than when we hear Christ proposing himself
as our example, that we should follow his steps ? (t)

III. These few instances, indeed, I have given as a speci-
men ; for if I were disposed to quote every particular passage,
I should produce a large volume. The apostles are quite full
of admonitions, exhortations, and reproofs, to " furnish the man
of God unto all good works," (u) and that without any men-
tion of merit. But they rather deduce their principal exhorta-
tions from this consideration. That our salvation depends not
on any merit of ours, but merely on the mercy of God. As
Paul, after having very largely shown that we can have no
hope of life, but from the righteousness of Christ, when he
proceeds to exhortations, beseeches us "by the mercies of
God " with which we have been favoured, (v) And indeed
this one reason ought to be enough ; that God may be glori-
fied in lis. (lo) But if any persons be not so powerfully af-
fected by the glory of God, yet the remembrance of his benefits
should be amply sufficient to incite them to rectitude of con-
duct. But these men, who by the obtrusion of merit extort
some servile and constrained acts of obedience to the law, are
guilty of falsehood when they affirm that we have no argu-
ments to enforce the practice of good works, because we do
not proceed in the same way ; as though, truly, such obedi-
ence were very pleasing to God, who declares that he " loveth
a cheerful giver; " and forbids any thing to be given "grudg-
ingly, or of necessity." (x) Nor do I say this, because I either
reject or neglect that kind of exhortation, which the Scripture
frequently uses, that no method of animating us to our duty
may be omitted. It mentions the reward which " God will
render to every man according to his works ; " (y) but that
this is the only argument, or the principal one, I deny. In
the next place, I assert that we ought not to begin with it.
Moreover, I contend that it has no tendency to establish the
merit preached by these men, as we shall afterwards see ; and,
lastly, that it is entirely useless, unless preceded by this doc-
trine, That we are justified solely on account of the merit of
Christ, apprehended by faith, and not on account of any merit
in our own works ; because none can be capable of the pursuit
of holiness, but such as have previously imbibed this doctrine.

(r) 1 John iii. 3. (m) 2 Tim. iii. 17. (t) 2 Cor. ix. 7.

(s) 2 Cor. vii. 1. (») Rom. xii. 1. (y) Matt. xvi. 27.

(0 Matt. xi. 29. John xiii. 15. (w) Matt. v. 16. Rom. li 6.

CHAP. XVI.] CHRISTIAN RELIGION. 33

This sentiment is beautifully suggested by the Psalmist when
he thus addresses the Lord : " There is forgiveness with thee,
that thou mayest be feared ; " (z) for he shows that there is no
worship of God without an acknowledgment of his mercy, on
which alone it is both founded and established. And this well
deserves to be remarked, in order that Ave may know, not only
that the true worship of God arises from a re'Aance on his
mercy, but that the fear of God (which the Papists hold to be
meritorious) cannot be dignified with the title o( merit, because
it is founded in the pardon and remission of sins.

IV. But the most futile of all their calumnies is, that men
are encouraged to the practice of sin by our maintaining the
gratuitous remission of sins, in which we make righteousness to
consist. For we say that so great a blessing could never be
compensated by any virtue of ours, and that therefore it could
never be obtained, unless it were gratuitously bestowed ; more-
over, that it is gratuitous to us indeed, but not so to Christ,
whom it cost so much, even his own most sacred blood, beside
which no price sufficiently valuable could be paid to Divine
justice. When men are taught in this manner, they are ap-
prized that it is not owing to them that this most sacred blood
is not shed as often as they sin. Besides, we learn that such
is our pollution, that it can never be washed away, except in
the fountain of this immaculate blood. Must not persons who
hear these things conceive a greater horror of sin, than if it
were said to be cleansed by a sprinkling of good works ? And
if they have any fear of God, will they not dread, after being
once purified, to plunge themselves again into the mire, and
thereby to disturb and infect, as far as they can, the, purity of
this fountain? "I have washed my feet," (says the believing
soul in Solomon,) " how shall I defile them ? " (a) Now, it is
plain which party better deserves the charge of degrading the
value of remission of sins, and prostituting the dignity of
righteousness. They pretend that God is appeased by their
frivolous satisfactiotis, which are no better than dung ; we
assert, that the guilt of sin is too atrocious to be expiated by
such insignificant trifles ; that the displeasure of God is too
great to be appeased by these worthless satisfactions ; and
therefore that this is the exclusive prerogative of the blood of
Christ. They say, that righteousness, if it ever be defective,
is restored and repaired by works of satisfaction. We think it
so valuable that no compensation of works can be adequate to
it ; and therefore that for its restitution we must have recourse
to the mercy of God alone. The remaining particulars that
pertain to the remission of sins may be found in the next
chapter.

(z) Psalm cxxx. 4. (a) Cant. v. 3.

VOL. II. 5

^ INSTITUTES OF THE [bOOK III,

CHAPTER XVII.

THE HARMONY BETWEEN THE PROMISES OF THE LAW ANE
THOSE OF THE GOSPEL.

Let us now pursue the other arguments with which Satan by
his satelUtes attempts to destroy or to weaken justification by
faith. I think we have already gained this point with these
calumniators — that they can no longer accuse us of being ene-
mies to good works. For we reject the notion of justification
by works, not that no good works may be done, or that those
which are performed may be denied to be good, but that we
may neither confide in them, nor glory in them, nor ascribe
salvation to them. For this is our trust, this is our glory, and
the only anchor of our salvation, That Christ the Son of God is
ours, and that we are likewise, in him, sons of God and heirs
of the celestial kingdom ; being called, not for our worthiness,
but by the Divine goodness, to the hope of eternal felicity.
But since they assail us besides, as we have observed, with
other weapons, let us also proceed to the repulsion of them.
In the first place, they return to the legal promises which the
Lord gave to the observers of his law, and inquire whether we
suppose them to be entirely vain, or of any validity. As it
would be harsh and ridiculous to say they are vain, they take
it for granted that they have some efficacy. Hence they
argue, that we are not justified by faith alone. For thus saith
the Lord, " Wherefore it shall come to pass, if ye hearken to
these judgments, and keep and do them, that the Lord thy
God shall keep unto thee the covenant and the mercy which he
sware unto thy fathers ; and he will love thee, and bless thee,
and multiply thee." (6) Again: "If ye thoroughly amend
your ways and your doings ; if ye thoroughly execute judg-
ment between a man and his neighbour ; if ye oppress not,
neither walk after other gods ; then will I cause you to dwell
in this place," &c. (c) I am not willing to recite a thousand pas-
sages of the same kind, which, not being different in sense, will
be elucidated by an explanation of these. The sum of all is
declared by Moses, who says that in the law are proposed "a
blessing and a curse, life and death." (d) Now, they argue,
either that this blessing becomes inefficacious and nugatory, or
that justification is not by faith alone. We have already
shown, how, if we adhere to the law, being destitute of every

(6) Deut. vii. 12, 13. (c) Jer. vii. 5—7. (rf) Deut. x\. 26 ; xxx. 15.

CHAP. XVII.] CHRISTIAN RELIGION. 35

blessing, we are obnoxious to the curse which is denounced on
all transgressors. For the Lord promises nothing, except to
the perfect observers of his law, of which description not one
can be found. The consequence then is, that all mankind are
proved by the law to be obnoxious to the curse and wrath of
God ; in order to be saved from which, they need deliverance
from the power of the law, and emancipation from its servi-
tude ; not a carnal liberty, which would seduce us from obedi-
ence to the law, invite to all kinds of licentiousness, break
down the barriers of inordinate desire, and give the reins to
every lawless passion ; but a spiritual liberty, which will con-
sole and elevate a distressed and dejected conscience, showing
it to be delivered from the curse and condemnation under
which it was held by the law. This liberation from subjection
to the law, and manumission, (if I may use the term.) we
attain, when we apprehend by faith the mercy of God in
Christ, by which we are assured of the remission of sins, by
the sense of which the law penetrated us with compunction
and remorse.

II. For this reason all the promises of the law would be
ineffectual and vain, unless we were assisted by the goodness
of God in the gospel. For the condition of a perfect obe-
dience to the law, on which they depend, and in consequence
of wh'ch alone they are to be fulfilled, will never be performed.
Now, the Lord affords this assistance, not by leaving a part of
righteousness in our works, and supplying part from his mercy,
but by appointing Christ alone for the completion of right-
eousness. For the apostle, having said that he and other Jews,
" knowing that a man is not justified by the works of the law,
believed in Christ," adds as a reason, not that they might be
assisted to obtain a complete righteousness by faith in Christ,
but " that they might be justified by the faith of Christ, and
not by the works of the law." (e) If the faithful pass from the
law to faith, to find righteousness in the latter, which they
perceive to be wanting in the former, they certainly renounce
the righteousness of the law. Therefore let whosoever will
now amplify the rewards which are said to await the observer
of the law ; only let him remark, that our depravity prevents
us from receiving any benefit from them, till we have obtained
by faith another righteousness. Thus David, after having
mentioned the reward which the Lord has prepared for his
servants, immediately proceeds to the acknowledgment of sins,
by which it is annulled. In the nineteenth psalm, likewise, he
magnificently celebrates the benefits of the law ; but imme-
diately exclaims, " Who can understand his errors ? cleanse

(e) Gal. ii. 16

36 INSTITUTES OF THE [bOOK III.

thou me from secret faults." (/) This passage perfectly ac-
cords with that before referred to, where, after having said,
" All the paths of the Lord are mercy and truth unto such as
keep his covenant and his testimonies," he adds, " For thy
name's sake, O Lord, pardon mnie iniquity ; for it is great." (g)
So we ought also to acknowledge, that the Divine favour is
offered to us in the law, if we could purchase it by our works ;
but that no merit of ours can ever obtain it.

III. What, then, it will be said, were those promises given, to
vanish away without producing any effect ? I have already
declared that this is not my opinion. I assert, indeed, that
they have no efficacy with respect to us as long as they are
referred to the merit of works ; wherefore, considered in them-
selves, they are in some sense abolished. Thus that grand
promise, " Keep my statutes and judgments ; which if a man
do, he shall live in them ; " (h) the apostle maintains to be of
no value to us, if we rest upon it, and that it will be no more
beneficial to us than if it had never been given ; because it is
inapplicable to the holiest of God's servants, who are all far
from fulfilling the law, and are encompassed with a multitude of
transgressions. (^) But when these are superseded by the evan-
gelical promises, which proclaim the gratuitous remission of
sins, the consequence is, that not only our persons, but also our
works, are accepted by God ; and not accepted only, but fol-
lowed by those blessings, wliich were due by the covenant
to the observance of the law. I grant, therefore, that the
works of believers are rewarded by those things which the
Lord has promised in his law to the followers of righteousness
and holiness ; but in this retribution it is always necessary to
consider the cause, which conciliates such favour to those
works. Now, this we perceive to be threefold : The first is.
That God, averting his eyes from the actions of his servants,
which are invariably more deserving of censure than of praise,
receives and embraces them in Christ, and by the intervention
of faith alone reconciles them to himself without the assistance
of works. The second is. That in his paternal benignity and
indulgence, he overlooks the intrinsic worth of these works,
and exalts them to such honour, that he esteems them of some
degree of value. The third cause is. That he pardons these
works as he receives them, not imputing the imperfection with
svhich they are all so defiled, that they might otherwise be
accounted rather sins than virtues. Hence it appears how
great has been the delusion of the sophists, who thought that
they had dexterously avoided all absurdities by saying that
works are sufficient to merit salvation, not on account of their

(/) Psalm xix 12. (A) Lev. xviii. 5.

(g) Psalm XXV. 10, 11. (i) Rom. x. 5, &c.

CHAP. XVII.] CHJ^ISTIAN HELIGION. 37

own intrinsic goodness, but by reason of the covenant, because
the Lord in his mercy has estimated them so highly. But at
the same time, they had not observed how far the works,
which they styled meritorious, fell short of the condition of the
promise ; unless they were preceded by justification founded
on faith alone, and by remission of sins, by which even good
works require to be purified from blemishes. Therefore, of the
three causes of the Divine goodness, in consequence of which
the works of believers are accepted, they only noticed one,
and suppressed two others, and those the principal.

IV. They allege the declaration of Peter, which Luke recites
in the Acts : " Of a truth I perceive that God is no respecter of
persons ; but in every nation he that worketh righteousness is
accepted with him." (k) And hence they conclude, what
they think admits of no doubt, that if a man by rectitude of
conduct conciliate to himself the favour of God, the grace of
God is not the sole cause of his salvation ; moreoA'^er, that God
of his own mercy assists a sinner in such a manner, as to be
influenced to the exercise of mercy by his works. But we
cannot by any means reconcile the Scriptures with themselves,
unless we observe a twofold acceptance of man with God.
For God finds nothing in man, in his native condition, to
incline him to mercy, but mere misery. If, then, it is evident
that man is entirely destitute of all good, and full of every kind
of evil, when he is first received by God, by what good qualities
shall we pronounce him entitled to the heavenly calling ? Let
us reject, therefore, all vain imagination of merits, where God
so evidently displays his unmerited clemency. The declaration
of the angel to Cornelius in the same passage, " Thy prayers
and thine alms are come up for a memorial before God,"
they most wickedly pervert to prove that the practice of good
works prepares a man to receive the grace of God. For
Cornelius must have been already illuminated with the Spirit
of wisdom, since he was endued with the fear of God, Avhich
is true wisdom ; and he must have been sanctified by the same
Spirit, since he was a follower of righteousness, which the
apostle represents as one of the Spirit's most certain fruits, (l)
It was from the grace of God, then, that he derived all these
things in which he is said to have pleased him ; so far was he
from preparing himself to receive it by the exercise of his own
powers. There cannot indeed be adduced a single syllable of the
Scripture, which is not in harmony with this doctrine ; That there
is no other cause for God's reception of man into his love, than
his knowledge that man, if abandoned by him, would be utterly
loFt ; and because it is not his will to abandon him to perdition,

(k) Acts X. 34, 35. (I) Gal. v. 5

38 INSTITUTES OF THE [bOOK HI.

he displays his mercy in his deliverance. Now, we see that
this acceptance is irrespective of the righteousness of man, but
is an unequivocal proof of the Divine goodness towards mise-
rable sinners, who are infinitely im worthy of so great a favour.
V. After the Lord has recovered a man from the abyss of
perdition, and separated him to himself by the grace of adop-
tion, — because he has regenerated him, and raised him to a new
life, he now receives and embraces him, as a new creature, with
the gifts of his Spirit. This is the acceptance mentioned by
Peter, in which even the works of believers after their voca-
tion are approved by God ; for the Lord cannot but love and
accept those good effects which are produced in them by his
Spirit. But it must always be remembered, that they are
accepted by God in consequence of their works, only because,
for their sakes and the favour which he bears to them, he
deigns to accept whatever goodness he has liberally communi-
cated to their works. For whence proceeds the goodness of
their works, but from the Lord's determination to adorn with
true purity those whom he has chosen as vessels of honour ?
And how is it that they are accounted good, as though they
were free from all imperfection, except from the mercy of their
Father, who pardons the blemishes which adhere to them ? In
a word, Peter intends nothing else in this passage, but that God
accepts and loves his children, in whom he beholds the marks
and lineaments of his own countenance ; for we have elsewhere
shown that regeneration is a reparation of the Divine image in
us. Wherever the Lord contemplates his own likeness, he
justly both loves and honours it. The life of his children,
therefore, being devoted to holiness and righteousness, is truly
represented as pleasing to him. But as the faithful, while they
are surrounded with mortal flesh, are still sinners, and all their
works are imperfect, and tainted with the vices of the flesh, he
cannot be propitious either to their persons or to their works,
without regarding them in Christ rather than in themselves.
It is in this sense that those passages must be understood,
which declare God to be merciful and compassionate to the
followers of righteousness. Moses said to the Israelites, "The
Lord thy God, which keepeth covenant and mercy with them
that love him and keep his commandments, to a thousand
generations " (m) — a sentence which was afterwards in frequent
use among that people. Thus Solomon, in his solemn prayer:
" Lord God of Israel, who keepest covenant and mercy with
thy servants that walk before thee with all their heart." (n)
The same language is also repeated by Nehemiah. (o) For as,
m all the covenants of his mercy, the Lord stipulates with his

(m) Deut. vii. 9. (n) 1 Kings viii. 23. (o) Neh, i. 5.

CHAP. XVII.] CHRISTIAN RELIGION. 39

servants for integrity and sanctity in their lives, that his good-
ness may not become an object of contempt, and that no man
infected with a vain confidence in his mercy, (p) may bless
himself in his mind while walking in the depravity of his
heart, so he designs by these means to confine to their duty
all that are admitted to the participation of his covenant ; yet,
nevertheless, the covenant is originally constituted and perpetu-
ally remains altogether gratuitous. For this reason, David,
though he declares that he had been rewarded for the pmity of
his hands, does not overlook that original source which I have
mentioned : " He delivered me. because he delighted in me ; " (9)
where he commends the goodness of his cause, so as not to
derogate from the gratuitous mercy which precedes all the
gifts that originate from it.

VI. And here it will be useful to remark, by the way, what
difference there is between such forms of expression and the
legal promises. By legal promises I intend, not all those which
are contained in the books of Moses, — since in those books there
likewise occur many evangelical ones, — but such as properly
pertain to the ministry of the law. Such promises, by what-
ever appellation they may be distinguished, proclaim that a
reward is ready to be bestowed, on condition that we perform
what is commanded. But when it is said that " the Lord
keepeth covenant and mercy with them that love him," this
rather designates the characters of his servants, who have faith-
fully received his covenant, than expresses the causes of his
beneficence to them. Now, this is the way to prove it : As the
Lord favours us with the hope of eternal life, in order that he
may be loved, reverenced, and worshipped by us, therefore all
the promises of mercy contained in the Scriptures are justly
directed to this end, that we may revere and worship the
Author of our blessings. Whenever, therefore, we hear of his
beneficence to them who observe his laws, let us remember that
the children of God are designated by the duty in which they
ought always to be found ; and that we are adopted as his chil-
dren, in order that we may venerate him as our Father. There-
fore, that we may not renounce the privilege of our adoption,
we ought to aim at that which is the design of our vocation.
On the other hand, however, we may be assured, tl at the
accomplishment of God's mercy is independent of the works
of believers ; but that he fulfils the promise of salvation to
them whose vocation is followed by a correspondent rectitude
of life, because in them who are directed by his Spirit to good
works, he recognizes the genuine characters of his children.
To this must be referred what is said of the citizens of the

(p) Deut. xxix. 19, 20. (q) 2 Sam. xxii. 20, 21.

40 INSTITUTES OF THE [bOOK III

Church : " Lord, who shall abide in thy tabernacle ? who shall
dwell in thy holy hill ? He that walketh uprightly, and
worketh righteousness, " &c. (/•) And in Isaiah : " Who shall
dwell with the devouring fire ? He that walketh righteously,
and speaketh uprightly," &c. (s) For these passages describe,
not the foundation which supports the faithful before God, but
the manner in which their most merciful Father introduces
them into communion with him, and preserves and confirms
them in it. For as he detests sin, and loves righteousness
those whom he unites to him he purifies by his Spirit, in order
to conform them to himself and his kingdom. Therefore, if it
be inquired what is the first cause which gives the saints an
entrance into the kingdom of God, and which makes their
continuance in it permanent, the answer is ready ; Because
the Lord in his mercy has once adopted and perpetually
defends them. But if the question relate to the manner in
Avhich he does this, it will then be necessary to advert to
regeneration and its fruits, which are enumerated in the psalm
that we have just quoted.

Vn. But there appears to be much greater difficulty in those
places which dignify good works with the title of righteons-
7iess, and assert that a man is justified by them. Of the former
kind there are many, where the observance of the commands
is denominated justification or righteousness. An example of
the other kind we find in Moses : " And it shall be our right-
eousness, if we observe to do all these commandments." (/) If
it be objected that this is a legal promise, which, having an
impossible condition annexed to it, proves nothing, — there are
other passages which will not admit of a similar reply ; such
as, " In case thou shalt deliver him the pledge, &c., it shall be
righteousness unto thee before the Lord." (ii) Similar to this
is what the Psalmist says, that the zeal of Phinehas in aveng-
ing the disgrace of Israel, " was counted unto him for right-
eousness." (?^) Therefore the Pharisees of our day suppose
that these passages afford ample ground for their clamour
against us. For when we say, that if the righteousness of
faith be established, there is an end of justification by works, — •
they argue, in the same manner, that if righteousness be by
works, then it is not true that we are justified by faith alone.
Though I grant that the precepts of the law are termed right-
eousness, there is nothing surprising in this ; for they are so in
reality. The reader, however, ought to be apprized that the
Hebrew word □^pn {commandments) is not well translated by
the Greek word (Juaiw/jiaTa, (righteousness.) But I readily relin-

(r) Psalm xv. 1, 2. (s) Isaiah xxxiii. 14, 15. (t) Deut. vi. 25.

(«) Deut. xxiv. 13. {w) Psalm cvi. 30, 31.

CHAP. XVII.] CHRISTIAN RELIGION. 41

quish all controversy regDCCting the word. Nor do we deny-
that the Divme law conjams perfect righteousness. For al-
though, bemg under an obligation to fulfil all its precepts, we
should, even after a perfect obedience to it, only be unprofitable
servants, — yet, since the Lord has honoured the observance of
it with the title of righteousness, we would not detract from
what he has given. We freely acknowledge, therefore, that
the perfect obedience of the law is righteousness, and that the
observance of every particular command is a part of righteous-
ness ; since complete righteousness consists of all the parts.
But we deny that such a kind of righteousness any where ex-
ists. And therefore we reject the righteousness of the law ;
not that it is of itself defective and mutilated, but because, on
account of the debility of our flesh, {x) it is no where to be
found. It may be said, that the Scripture not only calls the
Divine precepts righteousnesses, but gives this appellation also to
the works of the saints. As where it relates of Zacharias and
his wife, that " they were both righteous before God, walking in
all his commandments : " (y) certainly, when it speaks thus, it
estimates their works rather according to the nature of the law,
than according to the actual condition of the persons. Here it is
necessary to repeat the observation which I have just made,
that no rule is to be drawn from the incautiousness of the
Greek translator. But as Luke has not thought proper to alter
the common version, neither will I contend for it. Those
things which are commanded in the law, God has enjoined
upon man as necessary to righteousness ; but that righteousness
we do not fulfil without observing the whole law, which is
broken by every act of transgression. Since the law, there-
fore, only prescribes a righteousness, if we contemplate the
law itself, all its distinct commands are parts of righteousness ;
if we consider men, by whom they are performed, they cannot
obtain the praise of righteousness from one act, while they are
transgressors in many, and while that same act is partly vicious
by reason of its imperfection.

VIII. But I proceed to the second class of texts, in which
the principal difficulty lies. Paul urges nothing more forcible
in proof of justification by faith, than what is stated respecting
Abraham — that he "believed God, audit was counted unto
him for righteousness." (z) Since the action of Phinehas,
therefore, is said to have been " counted unto him for right-
eousness," (a) we may also use the same argument concerning
works, which Paul insists on respecting faith. Therefore our
adversaries, as though they had established the point, determine

(x) Rom. viii. 3. (z) Rom. iv. 3. Gal. iii. 6.

(y) Luke i. 6. (a) Psalm cvi. 31.

,. II. 6

42 INSTITUTES OF THE [bOOK III,

that we are justified neither without faith, nor by faith alone ;
and that our righteousness is completed by works. Therefore
I conjure believers, if they know that the true rule of righteous-
ness is to be sought in the Scripture alone, to accompany me
in a serious and solemn examination how the Scripture may be
properly reconciled with itself without any sophistry. Paul,
knowing the righteousness of faith to be the refuge of those
who are destitute of any righteousness of their own, boldly
infers that all who are justified by faith, are excluded from
the righteousness of works. It being likewise evident, on the
other hand, that this is common to all believers, he with
equal confidence concludes that no man is justified by works,
but rather, on the contrary, that we are justified independently
of all works. But it is one thing to dispute concerning the
intrinsic value of works, and another, to argue respecting the
place they ought to hold after the establishment of the right-
eousness of faith. If we are to determine the value of works
by their own worthiness, we say that they are unworthy to
appear in the sight of God ; that there is nothing in our works
of which we can glory before God ; and consequently, that
being divested of all assistance from works, we are justified by
faith alone. Now, we describe this righteousness in the follow-
ing manner : That a sinner, being admitted to communion
with Christ, is by his grace reconciled to God ; while, being
purified by his blood, he obtains remission of sins, and being
clothed with his righteousness, as if it were his own, he stands
secure before the heavenly tribunal. Where remission of sins
has been previously received, the good works which succeed
are estimated far beyond their intrinsic merit ; for all their
imperfections are covered by the perfection of Christ, and all
their blemishes are removed by his purity, that they may not
be scrutinized by the Divine judgment. The guilt, therefore,
of all transgressions, by which men are prevented from ofiTering
any thing acceptable to God being obliterated, and the imperfec-
tion, which universally deforms even the good works of believers,
being buried in oblivion, their works are accounted righteous,
or, which is the same thing, are imputed for righteousness.

IX. Now, if any one urge this to me as an objection, to
oppose the righteousness of faith, I will first ask him, Whether
a man is reputed righteous on account of one or two holy
works, who is in the other actions of his life a transgressor of
the law. This would be too absurd to be pretended. I shall
next inquire. If he is reputed righteous on account of many
good works, while he is found guilty of any instance of trans-
gression. This, likewise, my adversary will not presume to
maintain, in opposition to the sanction of the law, which de-
nounces a curse on all those who do not fulfil every one of its

CHAP. XVII.] CHRISTIAN RELIGION. 43

precepts, (b) I will further inquire, If there is any work
which does not deserve the charge of impurity or imperfec-
tion, (c) But how could this be possible before those eyes, in
which the stars are not sufficiently pure, nor the angels suffi-
ciently righteous ? Thus he will be compelled to concede, that
there is not -^ good work to be found, which is not too much
polluted, both by its own imperfection and by the transgressions
with which it is attended, to have any claim to the honourable
appellation of righteousness. Now, if it be evidently in con-
sequence of justification by faith, that works, otherwise impure
and imperfect, unworthy of the sight of God, and much more of
his approbation, are imputed for righteousness, — why do they
attempt, by boasting of the righteousness of works, to destroy the
righteousness of faith, from which all righteousness of works pro-
ceeds ? But do they wish to produce a viperous oifspring to de-
stroy the parent ? For such is the true tendency of this impious
doctrine. They cannot deny that justification by faith is the be-
ginning, foundation, cause, motive, and substance of the right-
eousness of works ; yet they conclude, that a man is not justified
by faith because good works also are imputed for righteousness.
Let us therefore leave these impertinences, and acknowledge
the real state of the case ; if all the righteousness which can be
attributed to works depends on justification by faith, the latter is
not only not diminished, but, on the contrary, is confirmed by it ;
since its influence appears the more extensive. But let us not
suppose that works, subsequent to gratuitous justification, are
so highly esteemed, that they succeed to the office of justifying
men, or divide that office with faith. For unless justification
by faith remain always unimpaired, the impurity of their works
will be detected. Nor is there any absurdity in saying, that a
man is so justified by faith, that he is not only righteous him-
self, but that even his works are accounted righteous beyond
what they deserve.

X. In this way we will admit, not only a partial righteous-
ness of works, which our opponents maintain, but such as is
approved by God, as though it were perfect and complete. A
remembrance of the foundation on which it stands will solve
every difficulty. For no work is ever acceptable, till it be
received with pardon. Now, whence proceeds pardon, but from
God's beholding us and all our actions in Christ ? When we
are ingrafted into Christ, therefore, as our persons appear right-
eous before God, because our iniquities are covered by his
righteousness, so our works are accounted righteous, because
the sinfulness otherwise belonging to them is not imputed, be-
ing all buried in the purity of Christ. So we may justly

(6) Deut. xxvii. 26. (c) Job iv. 18; xv. 15; xxv. 5.

44 INSTITUTES OF THE [bOOK III

assert, that not only our persons, but even our works, are justi-
fied by faith alone. Now, if this righteousness of works,
whatever be its nature, is consequent and dependent on faith
and gratuitous justification, it ought to be included under it,
and subordinated to it, as an effect to its cause ; so far is it
from deserving to be exalted, either to destroy or to obscure
the righteousness of faith. Thus Paul, to evince that oui
blessedness depends on the mercy of God, and not on oui
works, chiefly urges this declaration of David : " Blessed are
they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin." [d)
If, in opposition to this, the numerous passages be adduced
where blessedness seems to be attributed to works ; such as,
*' Blessed is the man that feareth the Lord ; (e) that hath mercy
on the poor;(/) that walketh not in the counsel of the un-
godly ; [g) that endureth temptation ; " (/i) " Blessed are they
that keep judgment ; [i] the undefiled, (k) the poor in spirit,
the meek, the merciful," &c. ; [1) they will not at all weaken
the truth of what is advanced by Paul. For since no man
ever attains all these characters, so as thereby to gain the Divine
approbation, it appears that men are always miserable till they
are delivered from misery by the pardon of their sms. Since all
the beatitudes celebrated in the Scriptures are of no avail, and
no man can derive any benefit from them, till he has obtained
blessedness by the remission of his sins, which then makes
room for the other beatitudes, it follows that this is not
merely the noblest and principal, but the only blessedness ;
unless, indeed, we suppose it to be diminished by those which
are dependent on it. Now, we have much less reason to be
disturbed by the appellation of righteous, which is generally
given to believers. I acknowledge that they are denomi-
nated righteous from the sanctity of their lives ; but as they
rather devote themselves to the pursuit of righteousness than
actually attain to righteousness itself, it is proper that this
righteousness, such as it is, should be subordinate to justifica-
tion by faith, from which it derives its origin.

XL But our adversaries say that we have yet more difficulty
with James, since he contradicts us in express terms. For he
teaches, that "Abraham was justified by works," and that we
are all "justified by works, and not by faith only." {m) What
then ? Will they draw Paul into a controversy with James ?
If they consider James as a minister of Christ, his declarations
must be understood in some sense not at variance with Christ

{d) Rom. iv. 7, 8. Psalm xxxii. 1, 2. {g) Psalm i. 1. (h) Psalm cxix. 1.

(e) Psalm cxii 1. (70 James i. 12. (/) Matt. v. 3, 5, 7.

(/) Prov. xiv. 21. (i) Psalm cvi. 3. (m) James ii. 21, 24.

CHAP. XVII.] CHRISTIAN RELIGION. 45

when speaking by the mouth of Paul. The Spirit asserts, by
the mouth of Paul, that Abraham obtained righteousness by
faith, not by works ; we likewise teach, that we are all justified
by faith without the works of the law. The same Spirit
affirms by James, that both Abraham's righteousness and ours
consists in works, and not in faith only. That the Spirit is not
inconsistent with himself is a certain truth. But what harmony
can there be between these two apparently opposite assertions ?
Our adversaries would be satisfied, if they could totally subvert
the righteousness of faith, which we wish to be firmly es-
tablished ; but to afford tranquillity to the disturbed conscience,
they feel very little concern. Hence we perceive, that they
oppose the doctrine of justification by faith, but at the same
time fix no certain rule of righteousness, by which the con-
science may be satisfied. Let them triumph then as they please,
if they can boast no other victory but that of having removed
all certainty of righteousness. And this miserable victory,
indeed, they will obtain, where, after having extinguished the
light of truth, they are permitted by the Lord to spread the
shades of error. But, wherever the truth of God remains, they
will not prevail. I deny, therefore, that the assertion of James,
which they hold up against us as an impenetrable shield, affords
them the least support. To evince this, we shall first examine
the scope of the apostle, and then remark wherein they are de-
ceived. Because there were many persons at that time, and the
Church is perpetually infested with similar characters, who, by
neglecting and omitting the proper duties of believers, manifest-
ly betrayed their real infidelity, while they continued to glory in
the false pretence of faith, James here exposes the foolish con-
fidence of such persons. It is not his design, then, to diminish,
in any respect, the virtue of true faith, but to show the folly of
these triflers, who were content with arrogating to themselves
the vain image of it, and securely abandoned themselves to
every vice. This statement being premised, it will be easy
to discover where lies the error of om* adversaries. For they
fall into two fallacies ; one respecting the word " faith," the
other respecting the word "justification." When the apostle
gives the appellation oi faith to a vain notion, widely different
from true faith, it is a concession which derogates nothing from
the argument ; this he shows from the beginning in these words :
" What doth it profit, my brethren, though a man say he hath
faith, and have not Avorks? " {n) He does not say. If any one
have faith without works ; but, If any one boast of having it.
He speaks still more plainly just after, where he ridicules it by
representing it as worse than the knowledge of devils; and lastly,

(n) James ii. 14.

46 INSTITUTES OF THE [bOOK tH

when he calls it dead. But his meaning may be sufficiently
understood from the definition he gives : " Thou believest,"
says he, '' that there is one God." Indeed, if nothing be con-
tained in this creed but a belief of the Divine existence, it is
not at all surprising that it is inadequate to justification. And
we must not suppose this denial to be derogatory to Christian
faith, the nature of which is widely different. For how does
true faith justify, but by uniting us to Christ, that, being made
one with him, we may participate his righteousness ? It does
not, therefore, justify us, by attaining a knowledge of God's
existence, but by a reliance on the certainty of his mercy.

XII. But we shall not have ascertained the whole scope of
the apostle, till we have exposed the other fallacy ; for he at-
tributes justification partly to works. If we wish to make
James consistent with the rest of the Scriptures, and even with
himself, we must understand the word "justify" in a diff'erent
signification from that in which it is used by Paul. For we are
said by Paul to be justified, when the memory of our unright-
eousness is obliterated, and we are accounted righteous. If
James had alluded to this, it would have been preposterous for
him to make that quotation from Moses : " Abraham believed
God," &c. (o) For he introduces it in the following manner:
Abraham obtained righteousness by works, because he hesitated
not to sacrifice his son at the command of God. And thus was
the Scripture fulfilled, which saith, Abraham believed God, and
it was imputed unto him for righteousness. If an eff"ect ante-
cedent to its cause be an absurdity, either Moses falsely asserts
in that place, that Abraham's faith was imputed to him for
righteousness, or Abraham did not obtain righteousness by his
obedience, displayed in the oblation of his son. Abraham was
justified by faith, while Ishmael, who arrived at adolescence
before the birth of Isaac, was not yet conceived. How, then,
can we ascribe his justification to an act of obedience performed
so long after ? Wherefore, either James improperly inverted
the order of events, (which it is unlawful to imagine,) or, by
saying that Abraham was justified, he did not mean that the
patriarch deserved to be accounted righteous. What, then, was
his meaning ? He evidently appears to speak of a declaration
of righteousness before men, and not of an imputation of it in
the sight of God ; cis though he had said, They who are jus-
tified by true faith, prove their justification, not by a barren
and imaginary resemblance of faith, but by obedience and good
works. In a word, he is not disputing concerning the method
of justification, but requiring of believers a righteousness
manifested in good works. And as Paul contends for justi-

(o) James ii. 21—23. Gen. xv. C.

CHAP. XVII. J CHRISTIAN RELIGION. 47

fication independent of works, so James will not allow those to
be accounted righteous, who are destitute of good works. The
consideration of this object will extricate us from every diffi-
culty. For the principal mistake of our adversaries consists in
supposing, that James describes the method of justification,
while he only endeavours to destroy the corrupt security of
those who make vain pretences to faith, in order to excuse theii
contempt of good works. Into whatever forms, therefore, they
pervert the words of James, they will extort nothing but these
two truths — that a vain notion of faith cannot justify ; and that
the faithful, not content with such an imagination, manifest
their righteousness by their good works.

XIII. Nor can they derive the least support from a similar
passage which they cite from Paul, that " Not the hearers of the
law, but the doers of the law, shall be justified." {p) I have no
wish to evade it by the explanation of Ambrose, that this is
spoken, because faith in Christ is the fulfilling of the law. For
this I conceive to be a mere subterfuge, which is totally un-
necessary. The apostle in that place is demolishing the foolish
confidence of the Jews, who boasted of possessing the exclusive
knowledge of the law, whilst at the same time they were the
greatest despisers of it. To prevent such great self-complacence
on account of a mere acquaintance with the law, he admonishes
them, that if righteousness be sought by the law, it is re(|uisite
not only to know but to observe it. We certainly do not
question that the righteousness of the law consists in works,
nor that this righteousness consists in the worthiness and
merit of works. But still it cannot be proved that we are
justified by works, unless some person be produced who has
fulfilled the law. That Paul had no other meaning, is
sufficiently evident from the context. After having con-
demned the Gentiles and Jews indiscriminately for unright-
eousness, he proceeds particularly to inform us, that " as many
as have sinned without law shall also perish without law ; "
which refers to the Gentiles ; and that " as many as have
sinned in the law shall be judged by the law ; " which belongs
to the Jews. Moreover, because they shut their eyes against
their transgressions, and gloried in their mere possession of the
law, he adds, what is exceedingly applicable, that the law was
not given that men might be justified merely by hearing its
voice, but by obeying it ; as though he had said. Do you seek
righteousness by the law ? Plead not your having heard it, which
of itself is a very small advantage, but produce works as an evi-
dence that the law has not been given to you in vain. Since
in this respect they were all deficient, they were consequently
deprived of their glorying in the law. The meaning of Paul,

{f) Rom. ii. 13.

48 INSTITUTES OF THE [bOOK III.

therefore, rather furnishes an opposite argument : Legal right-
eousness consists in perfect works ; no man can boast of having
satisfied the law by his works ; therefore there is no right-
eousness by the law.

XIV, Our adversaries proceed to adduce those passages in
which the faithful boldly offer their righteousness to the ex-
amination of Divine justice, and desire to be judged according
to it. Such are the following : " Judge me, O Lord, according
to my righteousness, and according to mine integrity that is in
me." (g') Again: " Hear the right, O Lord. Thou hast proved
mine heart ; thou hast visited me in the night ; thou hast tried
me, and shalt find nothing." (r) Again : " I have kept the ways
of the Lord, and have not wickedly departed from my God. I
was also upright before him, and I kept myself from mine
iniquity. Therefore hath the Lord recompensed me according
to my righteousness, according to the cleanness of my hands." (s)
Again: "Judge me, O Lord, for I have walked in mine integ-
rity. I have not sat with vain persons ; neither will I go in
with dissemblers. Gather not my soul with sinners, nor my
life with bloody men ; in whose hands is mischief, and their
right hand is full of bribes. But as for me, I will walk in mine
integrity." (t) I have already spoken of the confidence which
the saints appear to derive^ from their works. The passages
now adduced will form no objection to our doctrine, when they
are explained according to the occasion of them. Now, this is
twofold. For believers who have expressed themselves in
this manner, have no wish to submit to a general examination,
to be condemned or absolved according to the whole tenor of
their lives, but they bring forward a particular cause to be
judged ; and they attribute righteousness to themselves, not
with reference to the Divine perfection, but in comparison
with men of impious and abandoned characters. In the
first place, in order to a man's being justified, it is requisite
that he should have, not only a good cause in some particular
instance, but a perpetual consistency of righteousness through
life. But the saints, when they implore the judgment of God
in approbation of their innocence, do not present themselves as
free from every charge, and absolutely guiltless ; but having
fixed their dependence on his goodness alone, and confiding
in his readiness to avenge the poor who are unlawfully and
unjustly afflicted, they supplicate his regard to the cause in
which the innocent are oppressed. But when they place them-
selves and their adversaries before the Divine tribunal, they
boast not an innocence, which, on a severe examination, would

(q) Psalm vii. 8. (s) Psalm xviii. 21, 23, 24.

(r) Psalm xvii. 1, 3. (t) Psalm xxvi. 1, 4, 9—11.

CHAP. XVII.] CHRISTIAN RELIGION. 49

be found correspondent to the purity of God ; but knowing
that their sincerity, justice, simphcity, and purity, are pleasing
and acceptable to God, in comparison with the malice, Avicked-
ness, fraud, and iniquity of their enemies, they are not afraid to
invoke Him to judge between them. Thus, when David said
to Saul, " The Lord render to every man his righteousness and
his faithfulness " (v) he did not mean that the Lord should ex-
amine every individual by himself, and reward him according
to his merits ; but he called the Lord to witness the greatness
of his innocence in comparison with the iniquity of Saul Nor
did Paul, when he gloried in having " the testimony ot " his
" conscience " that he had conducted himself in the Church
" with simplicity and godly sincerity,'" (-lo) intend to rely on this
before God ; but the calumnies of the impious constrained him
to oppose all their slanderous aspersions by asserting his fidelity
and probity, which he knew to be acceptable to the Divine good-
ness. For we know what he says in another place : " I am con-
scious to myself of nothing ; yet am I not hereby justified." (x)
Because, indeed, he was certain, that the judgment of God far
transcended the narrow comprehension of man. However,
therefore, the pious may vindicate their innocence agamst the
hypocrisy of the impious, by invoking God to be their witness
and judge, yet in their concerns with God alone, they all with
one voice exclaim, " If thou. Lord, shouldst mark iniquities, O
Lord, who shall stand ?" (y) Again: "Enter not into judg-
ment with thy servant, for in thy sight shall no man living be
justified." (z) And, diffident of their own works, they gladly
sing, " Thy loving-kindness is better than life." (a)

XV. There are likewise other passages, similar to the prece-
ding, on which some person may yet insist. Solomon says,
" The just man walketh in his integrity." (b) Again : " In the
way of righteousness there is life ; and in the pathway thereof
there is no death." (c) T^us also Ezekiel declares, that he who
"doth that which is lawful and right, shall surely live." (c^)
We neither deny nor obscure any of these. But let one of the
sons of Adam produce such an integrity. If no one can, they
must either perish from the presence of God, or flee to the
asylum of mercy. Nor do we deny, that to believers their
integrity, however imperfect, is a step toward immortality.
But what is the cause of this, unless it be that when the Lord
has admitted any persons into the covenant of his grace, he
does not scrutinize their works according to their intrinsic
merit, but embraces them with paternal benignity ? By this

(r) 1 Sam. xxvi. 23. (y) Psalm cxxx. 3. (b) Prov. xx. 7.

(w) 2 Cor. i. 12. (:) Psalm cxiiii. 2. (c) Prov. xii. 28.

(x) 1 Cor. iv. 4. (a) Psalm Ixiii. 3. (d) Ez. xxxiii. 14, 15.

VOL. II. 7

50 INSTITUTES OF THE [bOOK III,

we mean, not merely what is taught by the schoohnen, '' that
works receive their vahie from the grace which accepts them ; "
for they suppose, that works, otherwise inadequate to the at-
tainment of salvation by the legal covenant, are rendered suf-
ficient for this by the Divine acceptance of them. But I assert,
that they are so defiled, both by other transgressions and by
their own blemishes, that they are of no value at all, except as
the Lord pardons both ; and this is no other than bestowing
on a man gratuitous righteousness. It is irrelevant to this
subject, to allege those prayers of the apostle, in which he
desires such perfection for believers, that they may be un-
blamable and irreprovable in the day of Christ, (e) These
passages, indeed, the Celestines formerly perverted, in order to
prove a perfection of righteousness in the present life. We
think it sufficient briefly to reply, with Augustine, " that all
the pious ought, indeed, to aspire to this object, to appear one
day immaculate and guiltless before the presence of God ; but
since the highest excellency in this life is nothmg more than
a progress towards perfection, we shall never attain it, till,
being divested at once of mortality and sin, we shall fully
adhere to the Lord." Nevertheless, I shall not pertinaciously
contend with any person who chooses to attribute to the saints
the character of perfection, provided he also defines it in the
words of Augustine himself; who says, "When we denomi-
nate the virtue of the saints perfect, to this perfection itself
belongs the acknowledgment of imperfection, both in truth
and in humility."

CHAPTER XVIIL

JUSTIFICATION BY WORKS NOT TO BE INFERRED FROM THE
PROMISE OF A REWARD.

Let us now proceed to those passages which affirm that
"God will render to every man according to his deeds ; " (/)
that "every one may receive the things done in his body, ac-
cording to that he hath done, whether it be good or bad." (g)
" Tribulation and anguish upon every soul that doeth evil ;
but glory, honour, and peace, to every man that worketh
good."(/i) And, "All shall come forth; they that have done
good, unto the resurrection of life ; and they that have done
evil, unto the resurrection of damnation." (i) " Come, ye

(e) 1 Thess. iii. 13, et alibi. (/) Rom. ii. 6. Matt. xvi. 27.

(g) 2 C!or. V. 10. (h) Rom. ii.9, 10. (t) John v. 29.

CHAP. XVIII.] CHRISTIAN RELIGION. 51

blessed of my Father ; for I was a hungered, and ye gave me
meat: I was thirsty, and ye gave me drink," &:c. (A:) And
with these let us also connect those which represent eternal
ife as the reward of works, such as the following : " The re-
compense of a man's hands shall be rendered unto him." [l)
'' He that feareth the commandment shall be rewarded." (w.)
" Rejoice and be exceeding glad ; for great is your reward in
heaven." (w) "Every one shall receive his own reward, ac-
cording to his own labour." (o) The declaration, that God
will render to every one according to his works, is easily ex-
plained. For that phrase indicates the order of events, rather
than the cause of them. But it is beyond all doubt, that the
Lord proceeds to the consummation of our salvation by these
several gradations of mercy : " Whom he hath predestinated,
them he calls ; whom he hath called, he justifies ; and whom
he hath justified, he finally glorifies." {p) Though he receives
his children into eternal life, therefore, of his mere mercy, yet
since he conducts them to the possession of it through a course
of good works, that he may fulfil his work in them in the order
he has appointed, we need not wonder if they are said to be
rewarded according to their works, by which they are un-
doubtedly prepared to receive the crown of immortality. And
for this reason, they are properly said to " work out their own
salvation," {q) while, devoting themselves to good works, they
aspire to eternal life ; just as in another place they are com-
manded to "labor for the meat which perisheth not," when
they obtain eternal life by believing in Christ ; and yet it is
immediately added, " which the Son of man shall give unto
you." (r) Whence it appears that the word loork is not op-
posed to grace, but refers to human endeavours ; and there-
fore it does not follow, either that believers are the authors of
their own salvation, or that salvation proceeds from their works.
But as soon as they are introduced, by the knowledge of the
gospel and the illumination of the Holy Spirit, into commu-
nion with Christ, eternal life is begun in them. Now, " the
good work which " God " hath begun in " them, " he will per-
form until the day of Jesus Christ." (s) And it is performed,
when they prove themselves to be the genuine children of God
by their resemblance to their heavenly Father in righteousness
and holiness.

n. We have no reason to infer from the term reward^ that
good works are the cause of salvation. First, let this truth be
established in our minds, that the kingdom of heaven is not

(k) Matt. XXV. 34—36. (n) Matt. v. 12. Luke vi. 23. (//) Pliil. ii. 12.

(I) Pro7. xii. 14. (o) 1 Cor. iii. 8. (r) John vi. 27.

(ro) Prov. xiii. 13. {p) Rom. viii. 30. {s) Phil. i. 6.

52 INSTITUTES OF THE ^BOOK IH-

the stipend of servants, but the inheritance of children, which
will be enjoyed only by those whom the Lord adopts as his
children, and for no other cause than on account of this adop-
tion. " For the son of the bond- woman shall not be heir with
the son of the free-woman." (t) And, therefore, in the same
passages in which the Holy Spirit promises eternal life as the re-
ward of works, by expressly denominating it " an inheritance,"
he proves it to proceed from another cause. Thus Christ enu-
merates the works which he compensates by the reward of
heaven, when he calls the elect to the possession of it ; bnt at
the same time adds, that it is to be enjoyed by right of inherit-
ance, (v) So Paul encourages servants, who faithfully discharge
their duty, to hope for a reward from the Lord ; but at the same
time calls it " the reward of the inheritance." (lo) We see how
they, almost in express terms, caution us against attributing
eternal life to works, instead of ascribing it to Divine adoption.
Why, then, it may be asked, do they at the same time make
mention of works ? This question shall be elucidated by one
example from the Scripture. Before the nativity of Isaac,
there had been promised to Abraham a seed in whom all the
nations of the earth were to be blessed, a multiplication of his
posterity, which would equal the stars of heaven and the sands
of the sea, and other similar blessings, (x) Many years after,
in consequence of a Divine command, Abraham prepares to
sacrifice his son. After this act of obedience, he receives this
promise : " By myself have I sworn, saitli the Lord, for because
thou hast done this thing, and hast not withheld thy son, thine
only son ; that in blessmg I will bless thee, and in multiplying
I will multiply thy seed as the stars of the heaven, and as the
sand which is upon the sea-shore ; and thy seed shall possess
the gate of his enemies ; and in thy seed shall all the na-
tions of the earth be blessed ; because thou hast obeyed my
voice." (y) What? did Abraham by his obedience merit that
blessing which had been promised him before the command
was delivered ? Here, then, it appears, beyond all doubt, that
the Lord rewards the works of believers with those blessings
which he had already given them before their works were
thought of, and while he had no reason for his beneficence,
but his own mercy.

HI. Nor does the Lord deceive or trifle with us, when he
says that he will requite works with what he had freely giv-
en previously to the performance of them. For since it is
his pleasure that we be employed in good works, while as-
piring after the manifestation or enjoyment of those things

(t) Gal. iv. 30. (») Matt. xxv. 34. (70) Col. iii. 24.

<z) Gen. xii. 2, 3; xiii. 16; xv. 5. (y) Gen. xxii. 16—18.

CHAP. XVIII.] CHRISTIAN RELIGION. 53

which he has promised, and that they constitute the road in
which we should travel to endeavour to attain the blessed hope
proposed to us in heaven, therefore the fruit of the promises, to
the perfection of which fruit those works conduct us, is justly
assigned to them. The apostle beautifully expressed both those
ideas, when he said that the Colossians applied themselves to
the duties of charity, "■ for the hope which was laid up for
them in heaven, whereof they heard before in the word, of the
truth of the gospel." (z) For his assertion, that they knew
from the gospel, that there was hope laid up for them in hea-
ven, is equivalent to a declaration that it depended not on any
works, but on Christ alone ; which perfectly accords with the
observation of Peter, that believers " are kept by the power of
God through faith unto salvation, ready to be revealed in the
last time." (a) When it is said that they must labour for it, it
implies, that in order to attain to it, believers have a race to run,
which terminates only with their lives. Bat that we might
not suppose the reward promised us by the Lord to be regula-
ted according to the proportion of merit, he proposes a parable,
in which he has represented himself under the character of a
householder, who employs all the persons he meets in the cul-
tivation of his vineyard ; some he hires at the first hour
of the day, others at the second, others at the third, and some
even at the eleventh hour ; in the evening he pays them all
the same wages, (b) A brief and just explanation of this
parable is given by the ancient writer, whoever he was, of the
treatise " On the Calling of the Gentiles," which bears the
name of Ambrose. I shall adopt his words in preference to
my own. "By the example of this comparison, (says he,) the
Lord has shown a variety of manifold vocation pertaining to
the same grace. They who, having been admitted into the
vineyard at the eleventh hour, are placed on an equality with
them who had laboured the whole day, represent the state of
those whom, to magnify the excellence of grace, God, in his
mercy, has rewarded in the decline of the day, and at the con-
clusion of life ; not paying them the wages due to their labour,
but sending down the riches of his goodness, in copious effu-
sions, on them whom he has chosen without works ; that even
they who have laboured the most, and have received no more
than the last, may understand theirs to be a reward of grace,
not of works." Lastly, it is also worthy of being observed,
that in those places where eternal life is called a reward of
works, it is not to be understood simply of that communion
which we have with God, as the prelude to a happy immor-
tality, when he embraces us in Christ with paternal benevo- i

(z) Col. i. 4, 5. (a) 1 Peter i. 5. (6) Matt. xx. 1, &c.

54 INSTITUTES OF THE [bOOK III.

lence ; but of the possession or fruition of ultimate blessedness,
as the very words of Christ import — " in the world to come,
eternal life." (c) And in another place, "Come, inherit the
kingdom," &c. (d) For the same reason, Paul applies the
term adoption to the revelation of adoption, which shall be
made in the resurrection : and afterwards explains it to be
"the redemption of our body." (e) Otherwise, as alienation
from God is eternal death, so when a man is received into the
favour of God so as to enjoy communion with him and become
united to him, he is translated from death to life ; which is
solely the fruit of adoption. And if they insist, with their ac-
customed pertinacity, on the reward of works, we may retort
against them that passage of Peter, where eternal life is called
" the end (or reward) of faith." (/) ^

lY. Let us not, therefore, imagine, that the Holy Spirit by
these promises commends the worthiness of our works, as
though they merited such a reward. For the Scripture leaves
us nothing that can exalt us in the Divine presence. Its whole
tendency is rather to repress our arrogance, and to inspire us
with humility, dejection, and contrition. But such promises
assist our weakness, which otherwise would immediately slide
and fall, if it did not sustain itself by this expectation, and al-
leviate its sorrows by this consolation. First, let every one re-
flect, how difficult it is for a man to relinquish and renounce,
not only all that belongs to him, but even himself. And yet
this is the first lesson which Christ teaches his disciples, that
is to say, all the pious. Afterwards he gives them such tuition
during the remainder of their lives, under the discipline of the
cross, that their hearts may not fix either their desires or their
dependence on present advantages. In short, he generally ma-
nages them in such a manner, that whithersoever they turn
their views throughout the world, nothing but despair presents
itself to them on every side ; so that Paul says, " If in this life
only we have hope in Christ, we are of all men most misc'*.
rable." {g) To preserve them from sinking under these afflic-
tions, they have the presence of the Lord, who encourages
them to raise their heads higher, and to extend their views
further, by assurances that they will find in him that blessed-
ness which they cannot see in the world. This blessedness
he calls a reward^ a recompense ; not attributing any merit
to their works, but signifying that it is a compensation for
their oppressions, sufferings, and disgrace. Wherefore there
is no objection against our following the example of the Scrip-
ture in calling eternal life a reward ; since in that state the

(/) 1 Peter i. 9. (^g) 1 Cor. xv. 19.

CHAP. XVIII

.] CHRISTIAN RELIGION. 55

Lord receives his people from labor into rest ; from affliction into
prosperity and happiness; from sorrow into joy; from poverty
into affluence ; from ignominy into glory ; and commutes all the
evils which they have endured for blessings of superior magni-
tude. So, likewise, it will occasion no inconvenience, if we con-
sider holiness of life as the way, not which procures our admis-
sion into the glory of the heavenly kingdom, but through which
the elect are conducted by their God to the manifestation of it ;
since it is his good pleasure to glorify them whom he has
sanctified. Only let us not imagine a reciprocal relation of
merit and reward, which is the error into which the sophists
fell, for want of considering the end which we have stated.
But how preposterous is it, when the Lord calls our attention
to one end, for us to direct our views to another ! Nothing is
clearer, than that the promise of a reward to good works is de-
signed to afibrd some consolation to the weakness of our flesh,
but not to inflate our minds with vain-glory. Whoever, there-
fore, infers from this, that there is any merit in works, or ba-
lances the work against the reward, errs very widely from the
true design of God.

V. Therefore, when the Scripture says, that " the Lord, the
righteous Judge, shall give " to his people " a crown of right-
eousness," (A) I not only reply with Augustine — "To whom
could the righteous Judge have given a crown, if the Father
of mercies had never given grace ? and how would it have
been an act of righteousness, if not preceded by that grace
which justifies the ungodly ? how could these due rewards be
rendered, unless those unmerited blessings were previously
bestowed?" but I further inquire — How could Jhe impute
righteousness to our works, unless his indulgent mercy had
concealed their unrighteousness ? How could he esteem them
worthy of a reward, unless his infinite goodness had abolished
all their demerit of punishment? Augustine is in the habit
of designating eternal life by the word grace, because, when it
is given as the reward of works, it is conferred on the gratui-
tous gifts of God. But the Scripture humbles us more, and at
the same time exalts us. For beside prohibiting us to glory in
works, because they are the gratuitous gifts of God, it likewise
teaches us that they are always defiled by some pollutions ; sc
that they cannot satisfy God, if examined according to the rule
of his judgment ; but it is also added, to prevent our despon-
dency, that they please him merely through his mercy. Now,
though Augustine expresses himself somewhat diflerently from
us, yet that there is no real diflference of sentiment will appear
from his language to Boniface. After a comparison between

(h) " Tim. iv. 8.

56 INSTITUTES OF THE [

BOOK III.

two men, the one of a life holy and perfect even to a miracle,
the other a man of probity and integrity, yet not so perfect but
that many defects might be discovered, he at length makes
this inference : " The latter, whose character appears inferior
to the former, on account of the true faith in God by which he
lives, and according to which he accuses himself in all his de-
linquencies, and in all his good works praises God, ascribing
the glory to him, the ignominy to himself, and deriving from
him both the pardon of his sins and the love of virtue ; this
man, I say, when delivered from this life, removes into the
presence of Christ. Wherefore, but on account of faith ? which,
though no man be saved by it without works, (for it is not a
reprobate faith, but such as works by love,) yet produces re-
mission of sins, for the just lives by faith ; (?) but without it,
works apparently good are perverted into sins." Here he
avows, without any obscurity, that for which we so strenuously
contend — that the righteousness of good works depends on
their acceptance by the Divine mercy.

VI. Very similar to the foregoing passages is the import
of the following : " Make to yourselves friends of the mammon
of unrighteousness ; that, when ye fail, they may receive you
into everlasting habitations." (k) " Charge them that are rich
in this world, that they be not high-minded, nor trust in uncer-
tain riches, but in the living God ; that they do good, that
they be rich in good works ; laying up in store for themselves
a good foundation against the time to come, that they may lay
hold on eternal life." (Z) Here good works are compared to
riches, which we may enjoy in the happiness of eternal life.
I reply, that we shall never arrive at the true meaning of these
passages, unless we advert to the design of the Spirit in such
language. If Christ's declaration be true, that " where our
treasure is, there will our heart be also," (m) — as the children
of this world are generally intent on the acquisition of those
things which conduce to the comfort of the present life, so it
ought to be the concern of believers, after they have been
taught that this life will ere long vanish like a dream, to trans-
mit those things which they really wish to enjoy, to that place
where they shall possess a perfect and permanent life. It
behoves us, therefore, to imitate the conduct of those who
determine to migrate to any new situation, where they have
chosen to reside during the remainder of their lives ; they send
their property before them, without regarding the inconveni-
ence of a temporary absence from it ; esteeming their happiness
the greater in proportion to the wealth which they possess in
the place which they intend for their permanent residence. If

(i) Heb. X. 3a (k) Luke xvi. 9. (I) 1 Tim. vi. 17—19. (m) Matt. vi. 21.

CHAP. XVIII.] CHRISTIAN RELIGION. 57

we believe heaven to be our country, it is better for us to
transmit our wealth thither, than to retain it here, where we
may lose it by a sudden removal. But how shall we transmit
it ? Why, if we communicate to the necessities of the poor ;
whatever is bestowed on them, the Lord considers as given to
himself (h) Whence that celebrated promise, "He that hath
pity upon the poor, lendeth unto the Lord." (o) Again : " He
which soweth bountifully shall reap also bountifully." (p) For
all things that are bestowed on our brethren in a way of
charity, are so many deposits in the hand of the Lord ; which
he, as a faithful depositary, will one day restore with ample
interest. Are our acts of duty, then, it will be asked, so valu-
able in the sight of God, that they are like riches reserved
in his hand for us ? And who can be afraid to assert this,
when the Scripture so frequently and plainly declares it ? But
if any one, from the mere goodness of God, would infer the
merit of works, these testimonies will afford no countenance to
such an error. For we can infer nothing from them except
the indulgence which God in his mercy is disposed to show
us, since, in order to animate us to rectitude of conduct, though
the duties we perform are unworthy of the least notice from
him, yet he suffers not one of them to go unrewarded.

VII. But they insist more on the words of the apostle, who,
to console the Thessalonians under their tribulations, tells them
that the design of their infliction is, " that they may be count-
ed worthy of the kingdom of God, for which they also suffer.
Seeing," says he, " it is a righteous thing with God to recom-
pense tribulation to them that trouble you ; and to you who are
troubled, rest with us, when the Lord Jesus shall be revealed
from heaven." (q) And the author of the Epistle to the
Hebrews says, " God is not unrighteous to forget your work and
, labour of love, which ye have showed toward his name, in that
ye have ministered to the saints." (r) To the first passage I
reply. That it indicates no worthiness of merit ; but since it
is the will of God the Father, that those whom he has chosen
as his children be conformed to Christ his first begotten Son ; (s)
as it was necessary for him first to sufler and then to enter
into the glory destined for him ; (^) so " we must through
mucn tribulation enter into the kingdom of God." (a) The
tribulations, therefore, which we suffer for the name of Christ,
are, as it were, certain marks impressed on us by which God
usually distinguishes the sheep of his flock. For this reason,
then, we are accounted worthy of the kingdom of God, because

(n) Matt. XXV. 40. (p) 2 Cor. ix. 6. (r) Heb. vi. 10. (t) Luke xxiv. 26

(o) Prov. xix. 17. (?) 2 Thess. i. 5—7. (s) Rom. viii. 29. (w) Acts xiv. 22.

58 INSTITUTES OF THE [bOOK III.

we bear in our body the maj'ks of our Lord and Master, (w)
which are the badges of the children of God. The same
sentiment is conveyed in the following passages: "Bearing
about in the body the dying of the Lord Jesus, that the life also
of Jesus might be made manifest in our body." (x) " Being made
conformable unto his death, if by any means I might attain
unto the resurrection of the dead." [y) The reason which the
apostVe subjoins tends not to establish any merit, but to confirm
the hope of the kingdom of God ; as though he had said. As it is
consistent with the judgment of God to avenge on your enemies
those vexations with which they have harassed you, so it is
also to grant you respite and repose from those vexations. Of
the other passage, which represents it as becoming the right-
eousness of God not to forget our services, so as almost to im-
ply that he would be unrighteous if he did forget them, the
meaning is, that in order to arouse our indolence, God has as-
sured us that the labour which we undergo for the glory of his
name shall not be in vain. And we should always remember
that this promise, as well as all others, would be fraught with no
benefit to us, unless it were preceded by the gratuitous cove-
nant of mercy, on which the whole certainty of our salvation
must depend. But relying on that covenant, we may securely
confide, that our services, however unworthy, will not go with-
out a reward from the goodness of God. To confirm us in that
expectation, the apostle asserts that God is not unrighteous,
but will perform the promise he has once made. This right-
eousness, therefore, refers rather to the truth of the Divine
promise, than to the equity of rendering to us any thing that is
our due. To this purpose there is a remarkable observation of
Augustine ; and as that holy man has not hesitated frequently
to repeat it as deserving of remembrance, so I deem it not un-
worthy of a constant place in our minds. " The Lord," says
he, " is faithful, who has made himself our debtor, not by
receiving any thing from us, but by promising all things to us."
VIIL Our Pharisees adduce the following passages of Paul :
" Though I have all faith, so that I could remove mountains,
and have not charity, I am nothing." Again : " Now abideth
faith, hope, charity, these three ; but the greatest of these is
charity." (z) Again : " Above all these things, put on charity,
which IS the bond of perfectness." (a) From the first two pas-
sages they contend that we are justified rather by charity than
by faith ; that is, by the superior virtue, as they express it.
But this argument is easily overturned. For we have already
shown, that what is mentioned in the first passage, has no

(w) Gal. vi. 17. (x) 2 Cor. iv. 10. (y) Phil. iii. 10, 11.

(z) 1 Cor. xiii. 2, 13. (a) Col. iii. 14.

CHAP. XVIII.] CHRISTIAN RELIGION. 59

reference to true faith. The second we explain to signify true
faith, than which he calls charity greater, not as being more
meritorious, but because it is more fruitful, more extensive,
more generally serviceable, and perpetual in its duration ;
whereas the use of faith is only temporary. In respect of ex-
cellence, the preeminence must be given to the love of God,
which is not in this place the subject of Paul's discourse. For
the only point which he urges is, that with reciprocal charity
we mutually edify one another in the Lord. But let us suppose
that charity excels faith in all respects, yet what person pos-
sessed of sound judgment, or even of the common exercise of
reason, would argue from this that it has a greater concern in
justification ? The power of justifying, attached to faith, con-
sists not in the worthiness of the act. Our justification depends
solely on the mercy of God and the merit of Christ, which
when faith apprehends, it is said to justify us. Now, if we ask
our adversaries in what sense they attribute justification to
charity, they will reply, that because it is a duty pleasing to
God, the merit of it, being accepted by the Divine goodness, is
imputed to us for righteousness. Here we see how curiously
their argument proceeds. We assert that faith justifies, not by
procuring us a righteousness through its own merit, but as
the instrument by which we freely obtain the righteousness of
Christ. These men, passing over in silence the mercy of God,
and making no mention of Christ, in whom is the substance of
righteousness, contend that we are justified by the virtue of
charity, because it is more excellent than faith ; just as though
any one should insist that a king, in consequence of his superior
rank, is more expert at making a shoe than a shoemaker. This
one argument affords an ample proof that all the Sorbonic
schools are destitute of the least experience of justification by
faith. But if any wrangler should yet inquire, why we un-
derstand Paul to use the word faith in dilferent acceptations in
the same discourse, I am prepared with a substantial reason for
such an interpretation. For since those gifts which Paul enu-
merates, are in some respect connected with faith and hope,
because they relate to the knowledge of God, he summarily
comprises them all under those two words ; as though he had
said. The end of prophecy, and of tongues, of knowledge, and of
the gift of interpretation, is to conduct us to the knowledge of
God. But we know God in this life only by hope and faith.
Therefore, when I mention faith and hope, I comprehend all
these things under them. " And now abideth faith, hope,
charity, these three ; " that is, all gifts, whatever may be their
variety, are referred to these. " But the greatest of these is
charity." From the third passage they infer, that if "charity
is the bond of perfectness," it is therefore the bond of right-

60 INSTITUTES OF THE [bOOK III.

eousness, which is no other than perfection. Now, to refrain
from observing that what Paul cahs perfectnesSy is the mutual
connection which subsists between the members of a weh-con-
stituted church, and to admit that charity constitutes onr per-
fection before God ; yet what new advantage will they gain ?
On the contrary, I shall always object, that we never arrive
at that perfection, unless we fulfil all the branches of charity ;
and hence I shall infer, that since all men are at an immense
distance from complete charity, they are destitute of all hope
of perfection.

IX. I have no inclination to notice all the passages of Scrip-
ture, which the folly of the modern Sorbonists seizes as they
occur, and without any reason employs against us. For some
of them are so truly ridiculous, that I could not even mention
them, unless I wished to be accounted a fool. I shall therefore
conclude this subject after having explained a sentence uttered
by Christ, with which they are wonderfully pleased. To a
lawyer, who asked him what was necessary to salvation, he
replied, " If thou wilt enter into life, keep the command-
ments." (6) What can we wish more, say they, when the
Author of grace himself commands to obtain the kingdom of
heaven by an observance of the commandments ? As though
it were not evident, that Christ adapted his replies to those with
whom he conversed. Here a doctor of the law inquires the
method of obtaining happiness, and that not simply, but what
men must do in order to attain it. Both the character of the
speaker and the inquiry itself induced the Lord to make this
reply. The inquirer, persuaded of the righteousness of the law,
possessed a blind confidence in his works. Besitles, he only
inquired what were those works of righteousness by which sal-
vation might be procured. He is therefore justly referred to
the law, which contains a perfect mirror of righteousness. We
also explicitly declare, that if life be sought by works, it is indis-
pensably requisite to keep the commandments. And this doctrine
is necessary to be known by Christians ; for how should they
flee for refuge to Christ, if they did not acknowledge themselves
to have fallen from the way of life upon the precipice of death ?
And how could they know how far they have wandered from
the way of life, without a previous knowledge of what that
way of life is ? It is then, therefore, that Christ is presented to
them as the asylum of salvation, when they perceive the vast
diiference between their own lives and the Divine righteousness,
which consists in the observance of the law. The sum of the
whole is, that if we seek salvation by works, we must keep the
commandments, by which we are taught perfect righteousness.

(6) Matt. XIX. 17.

CHAP. XVIII.] CHRISTIAN RELIGION. 61

But to stop here, would be failing in the midst of our course ;
for to keep the commandments is a task to which none of us
are equal. Being excluded, then, from the righteousness of the
law, we are under the necessity of resorting to some other refuge,
namely, to faith in Christ. Wherefore, as the Lord, knowing
this doctor of the law to be inflated with a vain confidence in his
works, recalls his attention to the law, that it may teach him
his own character as a sinner, obnoxious to the tremendous
sentence of eternal death, so, in another place, addressing those
who have already been humbled under this knowledge, he
omits all mention of the law, and consoles them with a promise
of grace — "Come unto me, all ye that labour and are heavy
laden, and I will give you rest ; and ye shall find rest unto
your souls." (c)

X. At length, after our adversaries have wearied themselves
with perversions of Scripture, they betake themselves to sub-
tleties and sophisms. They cavil, that faith is in some places
called a work, [d) and hence they infer that we improperly
oppose faith to works. As though faith procured righteousness
for us by its intrinsic merit, as an act of obedience to the Divine
will, and not rather because, by embracing the Divine mercy, it
seals to our hearts the righteousness of Christ, which that mercy
offers to us in the preaching of the gospel. The reader will
pardon me for not dwelling on the confutation of such follies ;
for they require nothing to refute them but their own weakness.
But I wish briefly to answer one objection, which has some ap-
pearance of reason, to prevent its being the source of any dif-
ficulty to persons who have had but little experience. Since
common sense dictates that opposites are subject to similar
rules, and as all sins are imputed to us for unrighteousness,
they maintain it to be reasonable, on the other hand, that all
good works should be imputed to us for righteousness. Those
who reply, that the condemnation of men proceeds from un-
belief alone, and not from particular sins, do not satisfy me. I
agree with them, that incredulity is the fountain and root of all
evils. For it is the original defection from God, which is
afterwards followed by particular transgressions of the law.
But as they appear to fix one and the same rule for good
and evil works in forming a judgment of righteousness or un-
righteousness, here I am obliged to dissent from them. For
the righteousness of works is the perfect obedience of the law.
We cannot therefore be righteous by works, unless we follow
this straight line throughout the whole of our lives. The first
deviation from it is a lapse into unrighteousness. Hence it
appears that righteousness arises not from one or a few works,

62 INSTITUTES OF THE [bOOK III.

but from an inflexible and indefatigable observance of the
Divine will. But the rule of judging of unrighteousness is very
different. For he who has committed fornication or theft, is
for one transgression liable to the sentence of death, because he
has olfended against the divine Majesty. These disputants of
ours, therefore, fall into an error for want of adverting to the
decision of James, that " whosoever shall keep the whole law,
and yet oflend in one point, he is guilty of all." For he that
said, " Do not commit adultery," said also, " Do not kill," &c. (e)
It ought not, therefore, to be deemed absurd, when we say, that
death is the reward justly due to every sin, because they are all
and every one deserving of the indignation and vengeance of God.
But it will be a weak argument to infer, on the contrary, that
one good work will reconcile a man to God, whose wrath he
has incurred by a multitude of sins.

CHAPTER XIX.

ON CHRISTIAN LIBERTY.

We have now to treat of Christian liberty, an explanation of
which ought not to be omitted in a treatise which is designed
to comprehend a compendious summary of evangelical doctrine.
For it is a subject of the first importance, and unless it be well
understood, our consciences scarcely venture to undertake any
thing without doubting, experience in many things hesitation
and reluctance, and are always subject to fluctuations and fears.
But especially it is an appendix to justification, and affords no
small assistance towards the knowledge of its influence. Hence
they who sincerely fear God will experience the incomparable
advantage of that doctrine, which impious scoffers pursue with
their railleries ; because in the spiritual intoxication with which
they are seized, they allow themselves the most unbounded
impudence. Wherefore this is the proper time to introduce the
subject ; and though we have slightly touched upon it on some
former occasions, yet it was useful to defer the full discussion
of it to this place ; because, as soon as any mention is made of
Christian liberty, then either inordinate passions rage, or violent
emotions arise, unless timely opposition be made to those
wanton spirits, who most nefariously corrupt things which are
otherwise the iDest. For some, under the pretext of this liberty,

CHAP. XIX.] CHRISTIAN RELIGION. 63

cast off all obedience to God, and precipitate themselves into
the most unbridled licentiousness ; and some despise it, sup-
posing it to be subversive of all moderation, order, and moral
distinctions. What can we do in this case, surrounded by such
difficulties ? Shall we entirely discard Christian liberty, and so
preclude the occasion of such dangers? But, as we have ob-
served, unless this be understood, there can be no right know-
ledge of Christ, or of evangelical truth, or of internal peace of
mind. We should rather exert ourselves to prevent the sup-
pression of such a necessary branch of doctrine, and at the
same time to obviate those absurd objections which are fre-
quently deduced from it.

II. Christian liberty, according to my judgment, consists
of three parts. The first part is, that the consciences of be-
lievers, when seeking an assurance of their justification before
God, should raise themselves above the law, and forget all the
righteousness of the law. For since the law, as we have else-
where demonstrated, leaves no man righteous, either we must
be excluded from all hope of justification, or it is necessary for
us to be delivered from it, and that so completely as not to have
any dependence on works. For he who imagines, that in order
to obtain righteousness he must produce any works, however
small, can fix no limit or boundary, but renders himself a debtor
to the whole law. Avoiding, therefore, all mention of the law,
and dismissing all thought of our own works, in reference to
justification, we must embrace the Divine mercy alone, and
turning our eyes from ourselves, fix them solely on Christ.
For the question is, not how we can be righteous, but how,
though unrighteous and unworthy, we can be considered as
righteous. And the conscience that desires to attain any cer-
tainty respecting this, must give no admission to the law. Nor
will this authorize any one to conclude, that the law is of
no use to believers, whom it still continues to instruct and
exhort, and stimulate to duty, although it has no place in their
consciences before the tribunal of God. For these two things,
being very different, require to be properly and carefully dis-
tinguished by us. The whole life of Christians ought to be an
exercise of piety, since they are called to sanctification. (/) It
is the office of the law to remind them of their duty, and there-
by to excite them to the pursuit of holiness and integrity. But
when their consciences are solicitous how God may be propi-
tiated, what answer they shall make, and on what they shall
rest their confidence, if called to his tribunal, there must then
be no consideration of the requisitions of the law, but Christ
alone must be proposed for righteousness, who exceeds all the
perfection of the law.

(/) Ephes. i. 4. 1 Thess. iv. 3, 7.

64 INSTITUTES OF THE [bOOK III.

III. On this point turns almost the whole argument of the
Epistle to the Galatians. For that they are erroneous ex-
positors, who maintain, that Paul there contends only for liberty
from ceremonies, may be proved from the topics of his reasoning.
Such as these : " Christ hath redeemed us from the curse of the
law, being made a curse for us." (g) Again : " Stand fast, there-
fore, in the liberty wherewith Christ hath made us free, and be
not entangled again with the yoke of bondage. Behold, I Paul
say unto you, that if ye be circumcised, Christ shall profit you
nothing. Every man that is circumcised is a debtor to do the
whole law. Christ is become of no effect unto you, whosoever
of you are justified by the law ; ye are fallen from grace." (h)
These passages certainly comprehend something more exalted
than a freedom from ceremonies. I confess, indeed, that Paul
is there treating of ceremonies, because lie is contending with
the false apostles, who attempted to introduce again into the
Christian Church the ancient shadows of the law, which had
been abolished by the advent of Christ. But for the decision
of this question it was necessary to discuss some higher topics, in
which the whole controversy lay. First, because the brightness
of the gospel was obscured by those Jewish shadows, he shows
that in Christ we have a complete exhibition of all those things
which were adumbrated by the ceremonies of Moses. Secondly,
because these impostors instilled into the people the very perni-
cious opinion, that this ceremonial obedience was sufficient to
merit the Divine favour, he principally contends, that be-
lievers ought not to suppose that they can obtain righteousness
before God by any works of the law, much less by those in-
ferior elements. And he at the same time teaches, that from
the condemnation of the law, which otherwise impends over all
men, they are delivered by the cross of Christ, that they may
rely with perfect security on him alone — a topic which properly
belongs to our present subject. Lastly, he asserts the liberty of
the consciences of believers, which ought to be laid under no
obligation in things that are not necessary.

IV. The second part of Christian liberty, which is dependent
on the first, is, that their consciences do not observe the law, as
being under any legal obligation ; but that, being liberated from
the yoke of the law, they yield a voluntary obedience to the
will of God. For being possessed with perpetual terrors, as
long as they remain imder the dominion of the law, they will
never engage with alacrity and promptitude in the service of
God, unless they have previously received this liberty. We
shall more easily and clearly discover the design of these things
from an example. The precept of the law is, " Thou shalt

(^) Gal. iii. 13. (A) Gal. v. 1—4.

CHAP. XIX.] CHRISTIAN RELIGION. 65

love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might." (i) That this command may be
fulfilled, our soul must be previously divested of every other
perception and thought, our heart must be freed from all desires,
and om- might must be collected and contracted to this one point.
Those who, compared with others, have made a very consi-
derable progress in the way of the Lord, are yet at an immense
distance from this perfection. For though they love God with
their soul, and with sincere affection of heart, yet they have still
much of their heart and soul occupied by carnal desires, which
retard their progress towards God. They do indeed press
forward with strong exertions, but the flesh partly debilitates
their strength, and partly attracts it to itself What can they do
in this case, when they perceive that they are so far from ob-
serving the law ? They wish, they aspire, they endeavour, but
they do nothing with the perfection that is required. If they
advert to the law, they see that every work they attempt or
meditato is accursed. Nor is there the least reason for any
person to deceive himself, by concluding that an action is not
necessarily altogether evil, because it is imperfect, and that
therefore the good part of it is accepted by God. For the law,
requiring perfect love, condemns all imperfection, unless its
rigour be mitigated. Let him consider his work, therefore,
which he wished to be thought partly good, and he will find
that very work to be a transgression of the law, because it is
imperfect.

V. See how all our works, if estimated according to the
rigour of the law, are subject to its curse. How, then, could
unhappy souls apply themselves with alacrity to any work for
which they could expect to receive nothing but a curse ? On
the contrary, if they are liberated from the severe exaction of
the law, or rather from the whole of its rigour, and hear God
calling them with paternal gentleness, then with cheerfulness
and prompt alacrity they will answer to his call and follow his
guidance. In short, they who are bound by the yoke of the
law, are like slaves who have certain daily tasks appointed by
their masters. They think they have done nothing, and pre-
sume not to enter into the presence of their masters without
having finished the work prescribed to them. But children,
who are treated by their parents in a more liberal manner,
hesitate not to present to them their imperfect, and in some
respects faulty works, in confidence that their obedience and
promptitude of mind will be accepted by them, though they
have not performed all that they wished. Such children ought
we to be, feeling a certain confidence that our services, however

(0 Deut. vi. 5.

6Q INSTITUTES OF THE [bOOK III.

small, rude, and imperfect, will be approved by our most indul-
gent Father. This he also confirms to us by the prophet : " 1
will spare them," saith he, "as a man sparetli his own son that
serveth him ; " (k) where it is evident, from the mention of
service, that the word spare is used to denote indulgence, or an
overlooking of faults. And we have great need of this confi-
dence, without which all our endeavours will be vain ; for
God considers us as serving him in none of our works, but
such as are truly done by us to his honour. But how can
this be done amidst those terrors, where it is a matter of doubt
whether our works offend God or honour him ?

VI. This is the reason why the author of the Epistle to the
Hebrews refers to faith, and estimates only by faith, all the
good works which are recorded of the holy patriarchs, (l) On
this liberty there is a remarkable passage in the Epistle to the
Romans, where Paul reasons that sin ought not to have do-
minion over us, because we are not under the law, but under
grace, (ni) For after he had exhorted believers, " Let not
sin, therefore, reign in your mortal body ; neither yield ye
your members as instruments of unrighteousness ; but yield
yourselves unto God, as those that are alive from the dead,
and your members as instruments of righteousness unto
God," (m) — they might, on the contrary, object that they yet
carried about with them the flesh full of inordinate desires, and
that sin dwelt in them ; but he adds the consolation furnished
by their liberty from the law ; as though he had said, Al-
though you do not yet experience sin to be destroyed, and
righteousness living in you in perfection, yet you have no
cause for terror and dejection of mind, as if God were perpetu-
ally offended on account of your remaining sin ; because by
grace you are emancipated from the law, that your works may
not be judged according to that rule. But those, who infer
that we may commit sin because we are not under the law,
may be assured that they have no concern with this liberty,
the end of which is to animate us to virtue,

VII. The third part of Christian liberty teaches us, that we
are bound by no obligation before God respecting external
things, which in themselves are indifferent ; but that we may
indifferently sometimes use, and at other times omit them.
And the knowledge of this liberty also is very necessary for
us ; for without it we shall have no tranquillity of conscience,
nor will there be any end of superstitions. Many in the pre-
sent age think it a folly to raise any dispute concerning the
free use of meats, of days, and of habits, and similar subjects,
considering these things as frivolous and nugatory ; but they

(k) Mai. iii. 17. (0 Heb. xi. 2. (m) Rom. vi. 14. (n) Rom. vi. 12, 13.

CHAP. XIX.] CHRISTIAN RELIGION. 67

are of greater importance than is generally believed. For
when the conscience has once fallen into the snare, it enters a
long and inextricable labyrinth, from which it is afterwards
difficult to escape ; if a man begin to doubt the lawfulness of
using flax in sheets, shirts, handkerchiefs, napkins, and table
cloths, neither will he be certain respecting hemp, and at last
he will doubt of the lawfulness of using tow ; for he will
consider with himself whether he cannot eat without table
cloths or napkins, whether he cannot do without handkerchiefs.
If any one imagine delicate food to be unlawful, he will ere
long have no tranquillity before God in eating brown bread and
common viands, while he remembers that he might support
his body with meat of a quality still inferior. If he hesitate
respecting good wine, he will afterwards be unable with any
peace of conscience to drink the most vapid ; and at last he will
not presume even to touch purer and sweeter water than others.
In short, he will come to think it criminal to step over a twig
that lies across his path. For this is the commencement of no
trivial controversy ; but the dispute is whether the use of cer-
tain things be agreeable to God, whose will ought to guide all
our resolutions and all our actions. The necessary consequence
is, that some are hurried by despair into a vortex of confusion,
from which they see no way of escape ; and some, despising
God, and casting off" all fear of him, make a way of ruin for
themselves. For all, who are involved in. such doubts, which
way soever they turn their views, behold something offensive
to their consciences presenting itself on every side.

VIII. " I know," says Paul, " that there is nothing unclean
of itself; but to him that esteemeth any thing to be unclean,
to him it is unclean." (o) In these words he makes all ex-
ternal things subject to our liberty, provided that our minds
have regard to this liberty before God. But if any supersti-
tious notion cause us to scruple, those things which were
naturally pure become contaminated to us. Wherefore he sub-
joins, " Happy is he that condemneth not himself in that
which he alloweth. And he that doubteth is condemned if
he eat, because he eateth not of faith ; for whatsoever is not
of faith is sin." (p) Are not they, who in these perplexities
show their superior boldness by the security of their presump-
tion, guilty of departing from God ? Avhilst they who are deeply
affected with the true fear of God, Avhen they are even con-
strained to admit many things to which their own consciences
are averse, are filled with terror and consternation. No persons
of this description receive any of the gifts of God with thanks-
giving, by which alone Paul, nevertheless, declares them to be
all sanctified to our use. (q) I mean a thanksgiving proceeding

(o) Rom. xiv. 14. (p) Rom. xiv. 22, 23. (9) 1 Tim. iv. 5,

68 INSTITUTES OF THE [bOOK III.

from a mind which acknowledges the beneficence and good-
ness of God in the blessings he bestows. For many of them,
indeed, apprehend the good things which they use to be from
God, whom they praise in his works ; but not being persuaded
that they are given to them, how could they give thanks to
God as the giver of them ? We see, in short, the tendency of
this liberty, which is, that without any scruple of conscience or
perturbation of mind, we should devote the gifts of God to that
use for which he has given them ; by which confidence our
souls may have peace with him, and acknowledge his liberality
towards us. For this comprehends all ceremonies, the observa-
tion of which is left free, that the conscience may not be bound
by any obligation to observe them, but may remember that by
the goodness of God it may use them, or abstain from them, as
shall be most conducive to edification.

IX. Now, it must be carefully observed, that Christian liberty
is in all its branches a spiritual thing ; all the virtue of which
consists in appeasing terrified consciences before God, whether
they are disquieted and solicitous concerning the remission of
their sins, or are anxious to know if their works, whicli are im-
perfect and contaminated by the defilements of the flesh, be
acceptable to God ; or are tormented concerning the use of
things that are indifferent. Wherefore they are guihy of per-
verting its meaning, who either make it the pretext of their
irregular appetites, that they may abuse the Divine blessings to
the purposes of sensuality, or who suppose that there is no
liberty but what is used before men, and therefore in the exer-
cise of it totally disregard their weak brethren. The former
of these sins is the more common in the present age. There
is scarcely any one, whom his wealth permits to be sumptuous,
who is not delighted with luxurious splendour in his enter-
tainments, in his dress, and in his buildings ; who does not
desire a preeminence in every species of luxury ; who does not
strangely flatter himself on his elegance. And all these things
are defended under the pretext of Christian liberty. They allege
that they are things indifferent ; this I admit, provided they be
indifferently used. But where they are too ardently coveted,
proudly boasted, or luxuriously lavished, these things, of them-
selves otherwise indifferent, are completely polluted by such
vices. This passage of Paul makes an excellent distinction
respecting things which are indifl'erent : " Unto the pure all
things are pure ; but unto them that are defiled and unbelieving
is nothing pure ; but even their mind and conscience is de-
filed." (r) For why are curses denounced on rich men, who
" receive their consolation," who are " satiated," who " now

(r) Titus i. 15.

CHAP. XIX.] CHRISTIAN RELIGION. 69

laugh," who " lie on beds of ivory," who '' join field to field,"
who " have the harp, and the lyre, and the tabret, and wine in
their feasts ? " (s) Ivory and gold, and riches of all kinds, are
certainly blessings of Divine Providence, not only permitted,
but expressly designed for the use of men ; nor are we any where
prohibited to laugh, or to be satiated with food, or to annex
new possessions to those already enjoyed by ourselves or by our
ancestors, or to be delighted with musical harmony, or to drink
wine. This indeed is true ; but amidst an abundance of all
things, to be immersed in sensual delights, to inebriate the
heart and mind with present pleasures, and perpetually to grasp
at new ones, — these things are very remote from a legitimate use
of the Divine blessings. Let them banish, therefore, immoderate
cupidity, excessive profusion, vanity, and arrogance ; that with
a pure conscience they may make a proper use of the gifts of
God. When their hearts shall be formed to this sobriety, they
will have a rule for the legitimate enjoyment of them. On the
contrary, without this moderation, even common and ordina-
ry pleasures are chargeable with excess. For it is truly ob-
served, that a proud heart frequently dwells under coarse and
ragged garments, and that simplicity and humility are some-
times concealed under purple and fine linen. Let all men, in
their respective stations, whether of poverty, of competence, or of
splendour, live in the remembrance of this truth, that God confers
his blessings on them for the support of life, not for luxury ; and
let them consider this as the law of Christian liberty, that they
learn the lesson which Paul had learned, when he said, " I have
learned, in whatsoever state I am, therewith to be content. I
know both how to be abased, and I know how to abound : every
where and in all things I am instructed, both to be full and to be
hungry, both to abound and to suffer need." (t)

X. Many persons err likewise in this respect, that, as if their
liberty would not be perfectly secure unless witnessed by men,
they make an indiscriminate and imprudent use of it- -a dis-
orderly practice, which occasions frequent oifence to their weal:
brethren. There are some to be found, in the present day,
who imagine their liberty would be abridged, if they were not
to enter on the enjoyment of it by eating animal food on Friday.
Their eating is not the subject of my reprehension ; but theii
minds require to be divested of this false notion ; for they ought
to consider, that they obtain no advantage from their liberty
before men, but with God ; and that it consists in abstinence
as well as in use. If they apprehend it to be immaterial in
God's view, whether they eat animal food or eggs, whether
their garments be scarlet or black, it is quite sufficient. The

(5) Luke vi. 24, 25. Amos vi. 1, »fcc. Isaiah v. 8, «&c. («) Phil. iv. 11, 12.

70 INSTITUTES OF THE [bOOK UU

conscience, to which the benefit of this liberty was due, is now
emancipated. Therefore, though they abstain from flesh, and
wear but one color, during all the rest of their lives, this is no
diminution of their freedom. Nay, because they are free, they
therefore abstain with a free conscience. But they fall into a very
pernicious error in disregarding the infirmity of their brethren,
which it becomes us to bear, so as not rashly to do any tiling
which would give them the least offence. But it will be said,
that it is sometimes right to assert our liberty before men.
This I confess ; yet the greatest caution and moderation must
be observed, lest we cast off" all concern for the weak, whom
God has so strongly recommended to our regards.

XI. I shall now, therefore, make some observations con-
cerning offences ; how they are to be discriminated, what are to
be avoided, and what are to be disregarded ; whence we may
afterwards determine what room there is for our liberty in our
intercourse with mankind. I approve of the common distinc-
tion between an offence given and an offence taken, since it is
plainly countenanced by Scripture, and is likewise sufficiently
significant of the thing intended to be expressed. If you do
any thing at a wrong time or place, or with an unseasonable
levity, or wantonness, or temerity, by which the weak and in-
experienced are offended, it must be termed an offence given
by you ; because it arises from your fault. And an offence is
always said to be given in any action, the fault of which pro-
ceeds from the performer of that action. An offence taken is,
when any transaction, not otherwise unseasonable or culpable,
is, through malevolence, or some perverse disposition, construed
into an occasion of offence. For in this instance the off"ence is
not given, but taken without reason by such perverseness of
construction. The first species of offence affects none but the
weak ; the second is created by moroseness of temper, and
Pharisaical superciliousness. Wherefore we shall denominate
the former, the ofl^ence of the weak, the latter, that of Pha-
risees ; and we shall so temper the use of our liberty, that it
ought to submit to the ignorance of weak brethren, but not at
all to the austerity of Pharisees. For our duty to the weak,
Paul fully shows in many places. " Him that is weak in the
faith receive ye." Again : " Let us not therefore judge one
another any more ; but judge this rather, that no man put a
stumbling-block or an occasion to fall in his brother's way ; " (v)
and much more to the same import, which were better exa-
mined in its proper connection than recited here. The sum of
all is, that " we, then, that are strong, ought to bear the infirmi-
ties of the weak, and not to please ourselves. Let every one of

(m) Rom. xiv. 1, 13.

CHAP. XIX.] CHRISTIAN RELIGION. 71

US please his neighbour for his good to edification." (v) In
another place : " But take heed lest by any means this liberty
of yours become a stumbling-block to them that are weak." (w)
Again : " Whatsoever is sold in the shambles, that eat ; ask-
ing no questions for conscience' sake ; conscience, I say, not
thine own, but of the other." In short, "Give none offence,
neither to the Jews, nor to the Gentiles, nor to the Church of
God." (:r) In another place also: "Brethren, ye have been
called unto liberty ; only use not liberty for an occasion to the
flesh, but by love serve one another." (ij) The meaning of
this is, that our liberty is not given us to be used in opposition
to our weak neighbours, to whom charity obliges us to do
every possible service ; but rather in order that, having peace
with God in our minds, we may also live peaceably among
men. But how much attention should be paid to an offence
taken by Pharisees, we learn from our Lord's injunction, " Let
them alone; they be blind leaders of the blind." {z) The
disciples had informed him, that the Pharisees were offended
with his discourse. He replies that they are to be let alone,
and their offence disregarded.

XII. But the subject is still pending in uncertainty, unless
we know Avhom we are to account weak, and whom we are to
consider as Pharisees ; without which distinction, I see no use
of liberty in the midst of offences, but such as must be at-
tended with the greatest danger. But Paul appears to me to
have very clearly decided, both by doctrine and examples, how
far our liberty should be either moderated or asserted on the
occurrence of offences. When he made Timothy his associate,
he circumcised him ; (a) but could not be induced to circum-
cise Titus, (b) Here was a difference in his proceedings, but
no change of mind or of purpose. In the circumcision of Ti-
mothy, " though he was free from all men, yet he made himself
servant unto all ; " and says he, " Unto the Jews I became as a
Jew, that I might gain the Jews ; to them that are under the
law, as under the law, that I might gain them that are under
the law : I am made all things to all men, that I might by all
means save some." (e) Thus we have a proper moderation of
liberty, if it may be indifferently restricted with any advantage.
His reason for resolutely refraining from circumcising Titus,
he declares in the following words : " But neither Titus, who
was with me, being a Greek, was compelled to be circumcised ,
and that because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have in Christ
Jesus, that they might bring us into bondage ; to whom we'

(v) Rom. XV. 1, 2. ((/) Gal. v. 13. (b) Gal. ii. 3.

(w) 1 Cor. viii. 9. (z) Matt. xv. 14. (c) 1 Cor. ix. 19,

(x) 1 Cor I. 25, 29, 32. (a) Acts xvi. 3. 20, 22.

72 INSTITUTES OF THE

BOOK III.

gave place by subjection, no, not for an hour ; that the truth
of the gospel might continue with you." (d) We also are
under the necessity of vindicating our liberty, if it be endan-
gered in weak consciences by the iniquitous requisitions of
false apostles. We must at all times study charity, and keep
in view the edification of our neighbour. "All things (says
Paul) are lawful for me, but all things are not expedient: all
things are lawful for me, but all things edify not. Let no man
seek his own, but every man another's." (e) Nothing can be
plainer than this rule, that our liberty should be used, if it con-
duces to our neighbour's edification ; b«t that if it be not bene-
ficial to our neighbour, it should be abridged. There are some,
who pretend to imitate the prudence of Paul m refraining from
the exercise of liberty, while they are doing any thing but ex-
ercising the duties of charity. For to promote their own tran-
quillity, they wish all mention of liberty to be buried ; whereas
it is no less advantageous to our neighbours sometimes to use
our hberty to their benefit and edification, than at other times
to moderate it for their accommodation. But a pious man con-
siders this liberty in external things as granted him in order
that he may be the better prepared for all the duties of charity.
XIII. But whatever I have advanced respecting the avoid-
ance of oftences, I wish to be referred to indifferent and un-
important things ; for necessary duties must not be omitted
through fear of any off'ence : as our liberty should be subject
to charity, so charity itself ought to be subservient to the purity
of faith. It becomes us, indeed, to have regard to charity ; but
we must not ofiend God for the love of our neighbour. We
cannot approve the intemperance of those who do nothing but in
a tumultuous manner, and who prefer violent measures to le-
nient ones. Nor must we listen to those, who, while they show
themselves the leaders in a thousand species of impiety, pretend
that they are obliged to act in such a manner, that they may give
no ofience to their neighbours ; as though they are not at the
same time fortifying the consciences of their neighbours in sin ;
especially since they are always sticking in the same mire
without any hope of deliverance. And whether their neighbour
is to be instructed by doctrine or by example, they maintain
that he ought to be fed with milk, though they are infecting
him with the worst and most pernicious notions. Paul tells
the Corinthians, " I have fed you with milk; " (/) but if the
Popish mass had been then introduced among them, would he
have united in that pretended sacrifice in order to feed them
with milk ? Certainly not ; for milk is not poison. They are
guilty of falsehood, therefore, in saying that they feed those

(d) Gal. ii. 3—5. (e) 1 Cor. x. 23, 24. (/) 1 Cor. iii. 8.

CHAP. XIX.] CHRISTIAN RELIGION. 73

whom they cruelly murder under the appearance of such flat-
teries. But admitting that such dissimulation is to be approved
for a time, how long will they feed their children with the
same milk ? For if they never grow, so as to be able to bear
even some light meat, it is a clear proof that they were never
fed with milk. I am prevented from pushing this con-
troversy with them any further at present, by two reasons —
first, because their absurdities scarcely deserve a refutation,
being justly despised by all men of sound understanding ;
secondly, having done this at large in particular treatises, I am
unwilling to travel the same ground over again. Only let the
readers remember, that with whatever offences Satan and the
world may endeavour to divert us from the ordinances of God,
or to retard our pursuit of what he enjoins, yet we must never-
theless strenuously advance ; and moreover, that whatever dan-
gers threaten us, we are not at liberty to deviate even a hair's
breadth from his command, and that it is not lawful under any
pretext to attempt any thing but what he permits.

XIV. Now, since the consciences of believers, being pri-
vileged with the liberty which we have described, have been
delivered by the favour of Christ from all necessary obliga-
tion to the observance of those things in which the Lord has
been pleased they should be left free, we conclude that they
are exempt from all human authority. For it is not right that
Christ should lose the acknowledgments due to such kindness,
or our consciences the benefit of it. Neither is that to be
accounted a trivial thing, which we see cost Christ so much ;
which he estimated not with gold or silver, but with his own
blood ', (n) so that Paul hesitates not to assert, that his death is
rendered vain, if we suffer our souls to be in subjection to men. (o)
For his sole object in some chapters of his Epistle to the Gala-
tians is to prove that Christ is obscured, or rather abolished, with
respect to us, unless our consciences continue in their liberty ;
from which they are certainly fallen, if they can be insnared in
the bonds of laws and ordinances at the pleasure of men. (p)
But as it is a subject highly worthy of being understood, so it
needs a more diffuse and perspicuous explanation. For as soon
as a word is mentioned concerning the abrogation of human
establishments, great tumults are excited, partly by seditious
persons, partly by cavillers ; as though all obedience of men
were at once subverted and destroyed.

XY. To prevent any one from falling into this error, let us
therefore consider, in the first place, that man is under two kinds
of government — one spiritual, by which the conscience is
formed to piety and the service of God ; the other political, by

(ra) 1 Peter i. 18, 19. (o) Gal. v. 1, 4. (p) 1 Cor. vii. 23

VOL. II. 10

74 INSTITUTES OF THE [bOOK III

which a man is instructed in the duties of humanity and civi-
lity, which are to be observed in an intercourse with mankind.
They are generally, and not improperly, denominated the
spiritual and the temporal jurisdiction ; indicating that the
former species of government pertains to the life of the soul, and
that the latter relates to the concerns of the present state ; not
only to the provision of food and clothing, but to the enactment
of laws to regulate a man's life among his neighbours by the
rules of holiness, integrity, and sobriety. For the former has its
seat in the interior of the mind, whilst the latter only directs
the external conduct : one may be termed a spiritual kingdom,
and the other a political one. But these two, as we have dis-
tinguished them, always require to be considered separately ;
and while the one is under discussion, the mind must be ab-
stracted from all consideration of the other. For man contains,
as it were, two worlds, capable of being governed by various
rulers and various laws. This distinction will prevent what
the gospel inculcates concerning spiritual liberty from being
misapplied to political regulations ; as though Christians were
less subject to the external government of human laws, because
their consciences have been set at liberty before God ; as
though their freedom of spirit necessarily exempted them from
all carnal servitude. Again, because even in those constitutions
which seem to pertain to the spiritual kingdom, there may
possibly be some deception, it is necessary to discriminate
between these also ; which are to be accounted legitimate, as
according with the Divine word, and which, on the contrary,
ought not to be received among believers. Of civil govern-
ment I shall treat in another place. Of ecclesiastical laws
also I forbear to speak at present ; because a full discussion of
them will be proper in the Fourth Book, where we shall treat
of the power of the Church. But we shall conclude the present
argument in the following manner : The question, which, as I
have observed, is in itself not very obscure or intricate, greatly
perplexes many, because they do not distinguish with sufficient
precision between the external jurisdiction and the court of
conscience. The difficulty is increased by Paul's injunction to
obey magistrates "not only for wrath, but also for conscience'
sake ; " (q) from which it should follow, that the conscience also
is bound by political laws. But if this were true, it would
supersede all that we have already said, or are now about to
say, respecting spiritual government. For the solution of this
difficulty, it will be of use, first, to know what conscience is.
And the definition of it must be derived from the etymology of
the word. For as, when men apprehend the knowledge of

(q) Rom. xiii. 1, 5.

CHAP. XIX.] CHRISTIAN RELIGION. 75

things in the mind and understanding, they are thence said
scire, '• to know," whence is derived the word scientia,
'' science " or " knowledge ; " so when they have a sense of
Divine justice, as an additional witness, which permits them
not to conceal their sins, or to elude accusation at the tribunal
of the supreme Judge, this sense is termed conscientia, " con-
science." For it is a kind of medium between God and man ;
because it does not suffer a man to suppress what he knows
within himself, but pursues him till it brings him to conviction.
This is what Paul means by "their conscience also bearing
witness, and their thoughts accusing, or else excusing, one
another." (r) Simple knowledge might remain, as it were,
confined within a man. This sentiment, therefore, which
places man before the Divine tribunal, is appointed, as it were,
to watch over man, to observe and examine all his secrets, that
nothing may remain enveloped in darkness. Hence the old
proverb. Conscience is as a thousand witnesses. For the same
reason Peter speaks of " the answer of a good conscience
towards God," (s) to express our tranquillity of mind, when,
persuaded of the favour of Christ, we present ourselves with
boldness in the presence of God. And the author of the
Epistle to the Hebrews expresses absolution or freedom from
every future charge of sin, by "having no more conscience
of sin." {t)

XVI. Therefore, as works respect men, so conscience regards
God ; so that a good conscience is no other than inward in-
tegrity of heart. In which sense Paul says, that " the end of
the commandment is charity, out of a pure heart, and of a good
conscience, and of faith unfeigned." [u) Afterwards also, in
the same chapter, he shows how widely it differs from under-
standing, saying, that " some, having put away a good con-
science, concerning faith have made shipwreck." {w) For
these words indicate that it is a lively inclination to the service
of God, and a sincere pursuit of piety and holiness of life.
Sometimes, indeed, it is likewise extended to men ; as when
the same apostle declares, " Herein do I exercise myself, to
have always a conscience void of offence toward God and
toward men." {x) But the reason of this assertion is, that the
fruits of a good conscience reach even to men. But in strict
propriety of speech it has to do with God alone, as I have
already observed. Hence it is that a law, which simply binds
a man without relation to other men, or any consideration of
them, is said to bind the conscience. For example, God not
only enjoins the preservation of the mind chaste and pure from
every libidinous desire, but prohibits all obscenity of language

(r) Rom. ii. 15. (t) Hcb. x. 2. (ir) 1 Tim. i. 19.

\s) 1 Peter iii. 21. (m) 1 Tim. i. 5. (z) Acts xxiv. 16.

76 INSTITUTES OF THE [bOOK III.

and external lasciviousness. The observance of this law is in-
cumbent on my conscience, though there were not another man
existing in the world. Thus he who transgresses the limits of
temperance, not only sins by giving a bad example to his
brethren, but contracts guilt on his conscience before God.
Things in themselves indifferent are to be guided by other
considerations. It is our duty to abstain from them, if they
tend to the least offence, yet without violating our liberty of
conscience. So Paul speaks concerning meat consecrated to
idols: "If any man say unto you. This is offered in sacrifice
to idols, eat not for conscience' sake ; conscience, I say, not
thine own, but of the other." (y) A pious man would be guilty
of sin, who, being previously admonished, should, nevertheless,
eat such meat. But though, with respect to his brother,
abstinence is necessary for him, as it is enjoined by God, yet
he ceases not to retain liberty of conscience. We see, then,
how this law, though it binds the external action, leaves the
conscience free.

CHAPTER XX.

ON PRAYER, THE PRINCIPAL EXERCISE OF FAITH, AND THE
MEDIUM OF OUR DAILY RECEPTION OF DIVINE BLESSINGS.

From the subjects already discussed, we clearly perceive
how utterly destitute man is of every good, and in want of all
the means of salvation. Wherefore, if he seek for relief in his
necessities, he must go out of himself, and obtain it from some
other quarter. It has been subsequently stated, that the Lord
voluntarily and liberally manifests himself in his Christ, in
whom he offers us all felicity instead of our misery, and opu-
lence instead of our poverty ; in whom he opens to our view the
treasures of heaven, that our faith may be wholly engaged in
the contemplation of his beloved Son, that all our expectation
may depend upon him, and that in him all our hope may rest
and be fully satisfied. This, indeed, is that secret and recondite
philosophy, which cannot be extracted from syllogisms ; but
is well understood by those whose eyes God has opened, that
in his light they may see light. But since we have been
taught by faith to acknowledge, that whatever we want for
the supply of our necessities is in God and our Lord Jesus
Christ, in whom it has pleased the Father all the fulness of his

(y) 1 Cor. X. 28, 29.

CHAP. XX.] CHRISTIAN RELIGION. 77

bounty should dwell, that we may all draw from it, as from a
most copious fountain, it remains for us to seek in hmi, and
by prayers to implore of him, that which we have been in-
formed resides in him. Otherwise to know God as the Lord
and Giver of every good, who invites us to supplicate him, but
neither to approach him nor to supplicate him, would be equally
unprofitable, as for a man to neglect a treasure discovered to
him buried in the earth. Wherefore the apostle, to show that
true faith cannot but be engaged in calling upon God, has laid
down this order — that, as faith is produced by the gospel, so
by faith our hearts are brought to invoke the name of the
Lord, {z) And this is the same as he had a little before said,
that the " Spirit of adoption," who seals the testimony of the
gospel in our hearts, encourages our spirits, so that they ven-
ture to pour out their desires before God, excite " groanings
that cannot be uttered," and cry with confidence, "Abba,
Father." (a) This last subject, therefore, having been before
only cursorily mentioned and slightly touched, requires now to
be treated more at large.

IL By means of prayer, then, we penetrate to those riches
which are reserved with our heavenly Father for our use.
For between God and men there is a certain communication ;
by which they enter into the sanctuary of heaven, and in his
immediate presence remind him of his promises, in order that
his declarations, which they have implicitly believed, may in
time of necessity be verified in their experience. We see,
therefore, that nothing is revealed to us, to be expected from
the Lord, for which we are not likewise enjoined to pray ; so
true is it, that prayer digs out those treasures, which the gos-
pel of the Lord discovers to our faith. Now, the necessity and
various utility of the exercise of prayer no language can suffi-
ciently explain. It is certainly not without reason that our
heavenly Father declares, that the only fortress of salvation
consists in invocation of his name ; by which we call to our
aid the presence of his providence, which watches over all our
concerns; of his power, which supports us when weak and
ready to faint ; and of his goodness, which receives us hito
favour, though miserably burdened with sins; in which,
finally, we call upon him to manifest his presence with us in
all his attributes. Hence our consciences derive peculiar peace
and tranquillity ; for when the affliction which oppressed us is
represented to the Lord, we feel abundant composure even
from this consideration — that none of our troubles are concealed
from him, whom we know to possess both the greatest readi
ness and the greatest ability to promote our truest interest.

(z) Rom. X. 13, 14, 17. (a) Rom. viii. 15, 26.

78 INSTITUTES OF THE [bOOK III.

III. But some will say, Does he not, without information,
know both our troubles and our necessities ; so that it may ap-
pear unnecessary to solicit him with our prayers, as if he were
inattentive or sleeping, till aroused by our voice? But such
reasoners advert not to the Lord's end in teaching his people to
pray ; for he has appointed it not so much for his own sake as
for ours. It is his pleasure indeed, as is highly reasonable, that
his right be rendered to him, by their considering him as the
Author of all that is desired and found useful by men, and by
their acknowledgments of this in their prayers. But the uti-
lity of this sacrifice, by which he is worshipped, returns to us.
The greater the confidence, therefore, with which the ancient
saints gloried in the Divine benefits to themselves and others,
with so much the more earnestness were they incited to pray.
The single example of Elijah shall suffice, who, though certain
of God's design, having already with sufficient authority pro-
mised rain to king Ahab, yet anxiously prays between his
knees, and sends his servant seven times to look for it ; (b) not
with an intention to discredit the Divine oracle, but under a
conviction of his duty to prevent his faith becoming languid
and torpid, by pouring out his prayers before God. Where-
fore, although, when we are stupid and insensible to our own
miseries, he vigilantly watches and guards us, and sometimes
affords us unsolicited succour, yet it highly concerns us as-
siduously to supplicate him, that our heart may be always in-
flamed with a serious and ardent desire of seeking, loving, and
worshipping him, while we accustom ourselves in all our ne-
cessities to resort to him as our sheet anchor. Further, that no
desire or wish, which we should be ashamed for him to know,
may enter our minds; when we learn to present our wishes,
and so to pour out our whole heart in his presence. Next,
that we may be prepared to receive his blessings with true
gratitude of soul, and even with grateful acknowledgments ;
being reminded by our praying that they come from his hand.
Moreover, that when we have obtained what we sought, the
persuasion that he has answered our requests may excite us to
more ardent meditations on his goodness, and produce a more
joyful welcome of those things which we acknowledge to be
the fruits of our prayers. Lastly, that use and experience itself
may yield our minds a confirmation of his providence in pro-
portion to our imbecility, while we apprehend that he not only
promises never to forsake us, and freely opens a way of access
for our addressing him in the very moment of necessity ; but
that his hand is always extended to assist his people, whom he
does not feed with mere words, but supports with present aid.

(6) 1 Kings xviii. 42, &c.

CHAT. XX.] CHRISTIAN RELIGION. 79

On these accounts our most merciful Father, though liable to
no sleep or languor, yet frequently appears as if he were sleepy
or languid, in order to exercise us, who are otherwise slothful
and inactive, in approaching, supplicating, and earnestly im-
portuning him to our own advantage. It is extremely absurd,
therefore, in them who, with a view to divert the minds of
men from praying to God, pretend that it is useless for us by
our interruptions to weary the Divine Providence, which is
engaged in the conservation of all things ; whereas the Lord de-
clares, on the contrary, that he " is nigh to all that call upon
him in truth." (c) And equally nugatory is the objection of
others, that it is superfluous to petition for those things which
the Lord is ready voluntarily to bestow ; whereas even those
very things, which flow to us from his spontaneous liberality,
he wishes us to consider as granted to our prayers. This is
evinced by that memorable passage in the Psalms, as well as
by many other correspondent texts, — " The eyes of the Lord
are upon the righteous, and his ears are open unto their
cry ; " (d) which celebrates the Divine Providence as sponta-
neously engaged to accomplish the salvation of believers; yet
does not omit the exercise of faith, by which sloth is expelled
from the minds of men. The eyes of God, then, are vigilant
to succour the necessity of the blind ; but he is likewise will-
ing to hear our groans, to give a better proof of his love
towards us. And thus it is equally true, that "he that keep-
eth Israel neither slumbers nor sleeps," and yet that he remains,
as it were, forgetful of us, while he beholds us slothful and
dumb.

IV. Now, for conducting prayer in a right and proper man-
ner, the first rule is, that our heart and mind be composed to a
suitable frame, becoming those who enter into conversation
with God. This state of mind we shall certainly attain, if,
divested of all carnal cares and thoughts, that tend to divert
and seduce it from a right and clear view of God, it not only
devotes itself entirely to the solemn exercise, but is likewise as
far as possible elevated and carried above itself. Nor do I here
require a mind so disengaged as to be disturbed by no solicitude ;
since there ought, on the contrary, most anxiously to be kindled
within us a fervency of prayer, (as we see the holy servants of
God discover great solicitude, and even anguish, when they
say they utter their complaints to the Lord from the deep
abysses of afiiiction and the very jaws of death.) But I main-
tain the necessity of dismissing all foreign and external cares,
by which the wandering mind may be hurried hither and
thither, and dragged from heaven down to earth. It ought to

80 INSTITUTES OF THE [bOOK III.

be elevated above itself, that it may not intrude into the Divine
presence any of the imaginations of our blind and foolish reason,
nor confine itself within the limits of its own vanity, but rise
to purity worthy of God.

V. Both these things are highly worthy of observation — first,
that whoever engages in prayer, should apply all his faculties
and attention to it, and not be distracted, as is commonly the
case, with wandering thoughts ; nothing being more contrary
to a reverence for God than such levity, which indicates a
licentious spirit, wholly unrestrained by fear. In this case our
exertions must be great in proportion to the difficulty we
experience. For no man can be so intent on praying, but he
may perceive many irregular thoughts intruding on him, and
either interrupting, or by some oblique digression retarding, the
course of his devotions. But here let us consider what an
indignity it is, when God admits us to familiar intercourse with
him, to abuse such great condescension by a mixture of things
sacred and profane, while our thoughts are not confined to him
by reverential awe ; but as if we were conversing with a mean
mortal, we quit him in the midst of our prayer, and make
excursions on every side. We may be assured, therefore, that
none are rightly prepared for the exercise of prayer, but those
who are so affected by the Divine Majesty as to come to it
divested of all earthly cares and affections. And this is indi-
cated by the ceremony of lifting up the hands, that men may
remember that they are at a great distance from God, unless
they lift up their thoughts on high. As it is also expressed in
the psalm, " Unto thee do I lift up my soul." (e) And the Scrip-
ture frequently uses this mode of expression, " to lift up one's
prayer ; " that they, who desire to be heard by God, may not
sink into lethargic inactivity. To sum up the whole, the
greater the liberality of God towards us, in gently inviting us
to disburden ourselves of our cares by casting them on him,
the less excusable are we, unless his signal and incomparable
favour preponderate with us beyond every thing else, and at-
tract us to him in a serious application of all our faculties and
attention to the duty of prayer ; which cannot be done unless
our mind by strenuous exertion rise superior to every impedi-
ment. Our second proposition is, that we must pray for no
more than God permits. For though he enjoins us to pour out
our hearts before him, (/) yet he does not carelessly give the
reins to affections of folly and depravity ; and when he pro-
mises to " fulfil the desire " (g) of believers, he does not go
to such an extreme of indulgence, as to subject himself to their
caprice. But offences against both these rules are common

(e) Psalm XXV. 1. (/) Psalm Ixii. 6. (^) Psalm cxiv. 19.

CHAP. XX.] CHRISTIAN RELIGION. 81

and great ; for most men not only presume, without modesty or
reverence, to address God concerning their folhes, and impu-
dently to utter at his tribunal whatever has amused them in
theii reveries or dreams, but so great is their folly or stupidity,
that they dare to obtrude upon God all their foulest desires,
which they would be exceedingly ashamed to reveal to men.
Some heathens have ridiculed and even detested this presump-
tion, but the vice itself has always prevailed ; and hence it
was thi t the ambitious chose Jupiter as their patron ; the ava-
ricious, Mercury ; the lovers of learning, Apollo and Minerva ;
the warlike, Mars; and the libidinous, Venus; just as in the
present age (as I have lately hinted) men indulge a greater
license to their unlawful desires in their prayers, than if they
were conversing in a jocular manner with their equals. God
suffers not his indulgence to be so mocked, but asserts his
power, and subjects our devotions to his commands. There-
fore we ought to remember this passage in John : " This is the
confidence that we have in him, that, if we ask any thing ac-
cording to his will, he heareth us." (h) But as our abilities are
very unequal to such great perfection, we must seek some
remedy to relieve us. As the attention of the mind ought to
be fixed on God, so it is necessary that it should be followed
by the affection of the heart. But they both remain far below
this elevation ; or rather, to speak more consistently with truth,
they grow weary and fail in the ascent, or are carried a contrary
course. Therefore, to assist this imbecility, God gives us the
Spirit, to be the director of our prayers, to suggest what is
right, and to regulate our affections. For " the Spirit helpeth
our infirmities ; for we know not what we should pray for as
we ought ; but the Spirit itself maketh intercession for us
with groanings which cannot be uttered ; " («') not that he
really prays or groans ; but he excites within us confidence,
desires, and sighs, to the conception of which our native
powers were altogether inadequate. Nor is it without reason
that Paul terms those "groanings," which arise from believers
under the influence of the Spirit, " unutterable ; " because
they who are truly engaged in prayers, are not ignorant that
they are so perplexed with dubious anxieties, that they can
scarcely decide what it is expedient to utter ; and even
while they are attempting to lisp, they stammer and hesitate ;
whence it follows that the ability of praying rightly is a pe-
culiar gift. These things are not said in order that we may
indulge our own indolence, resigning the office of prayer to the
Spirit of God, and growing torpid in that negligence to which
we are too prone ; according to the impious errors of some, that

(Ji) 1 John V. 14. (i) Rom. viii. 26.

VOL. II. 11

82 INSTITUTES OF THE [bOOK III.

we should wait in indolent supineness till he call onr minds from
other engagements and draw them to himself; but rather that,
wearied with our sloth and inactivity, we may implore such as-
sistance of the Spirit. Nor does the apostle, when he exhorts
us to " pray in the Holy Ghost," (k) encourage us to remit our
vigilance ; signifying, that the inspiration of the Spirit operates
in the formation of our prayers, so as not in the least to impede
or retard our own exertions ; since it is the will of God to
prove in this instance the efficacious influence of faith on our
hearts.

VI. Let this be the second rule : That in our supplications
we should have a real and permanent sense of our indigence,
and seriously considering our necessity of all that we ask,
should join with the petitions themselves a serious and ardent
desire of obtaining them. For multitudes carelessly recite a
form of prayer, as though they were discharging a task imposed
on them by God ; and though they confess that this is a
remedy necessary for their calamities, since it would be certain
destruction to be destitute of the Divine aid which they im-
plore, yet that they perform this duty merely in compliance
with custom, is evident from the coldness of their hearts, and
their inattention to the nature of their petitions. They are
led to this by some general and confused sense of their ne-
cessity, which nevertheless does not excite them to implore a
relief for their great need as a case of present urgency. Now,
what can we imagine more odious or execrable to God than
this hypocrisy, when any man prays for the pardon of sins,
who at the same time thinks he is not a sinner, or at least does
not think that he is a sinner ? which is an open mockery of
God himself But such depravity, as I have before observed,
pervades the whole human race, that as a matter of form they
frequently implore of God many things which they either ex-
pect to receive from some other source independent of his good-
ness, or imagine themselves already to possess. The crime of
some others appears to be smaller, but yet too great to be
tolerated ; who, having only imbibed this principle, that God
must be propitiated by devotions, mutter over their prayers
without meditation. But believers ought to be exceedingly
cautious, never to enter into the presence of God to present any
petition, without being inflamed with a fervent aff"ection of soul,
and feeling an ardent desire to obtain it from him. Moreover,
although in those things which we request only for the Divine
glory, we do not at the first glance appear to regard our own
necessity, yet it is incumbent on us to pray for them with
equal fervour and vehemence of desire. As when we pray that

(A) Jude 20. 1 Cor. xiv. 15.

CHAP. XX.] CHRISTIAN RELIGION. 83

his name may be hallowed, or sanctified, we ought (so to speak)
ardently to hunger and thirst for that sanctificalion.

VII. If any man object, that we are not always urged to
pray by the same necessity, this I grant, and this distinction is
usefully represented to us by James : " Is any among you af-
flicted ? let him pray. Is any merry? let him sing psalms." (l)
Common sense itself therefore dictates, that because of our
extreme indolence, we are the more vigorously stimulated by
Goa to earnestness in prayer according to the exigencies of our
condition. And this David calls " a time when God may be
found," (m) because (as he teaches in many other places) the
more severely we are oppressed by troubles, disasters, fears, and
other kinds of temptations, we have the greater liberty of access
to God, as though he then particularly invited us to approach
* him. At the same time, it is equally true that we ought to be,
as Paul says, "praying always," (w) because, how great soever
we may believe the prosperity of our affairs, and though we are
surrounded on every side by matter of joy, yet there is no mo-
ment of time in which our necessity does not furnish incite-
ments to prayer. Does any one abound in wine and corn ?
Since he cannot enjoy a morsel of bread but by the continual
favour of God, his cellars or barns afford no objection to his
praying for daily bread. Now, if we reflect how many dangers
threaten us every moment, fear itself will teach us that there is
no time in which prayer is unsuitable to us. Yet this may be
discovered still better in spiritual concerns. For when will so
many sins, of which we are conscious, suffer us to remain in
security, without humbly deprecating both the guilt and the
punishment ? When will temptations grant us a truce^ so that
we need not be in haste to obtain assistance ? Besides, an
ardent desire of the Divine kingdom and glory ought irresisti-
bly to attract us. not by intervals, but without intermission,
rendering every season equally suitable. It is not in vain,
therefore, that assiduity in prayer is so frequently enjoined. I
speak not yet of perseverance, which shall be mentioned here-
after ; but the scriptural admonitions to " pray without ceas-
ing " are so many reproofs of our sloth ; because we feel not
our need of this care and diligence. This rule precludes and
banishes from prayer, hypocrisy, subtilty, and falsehood. God
promises that he will be near to all who call upon him in truth,
and declares he will be found by those who seek him with
their whole heart. But to this, persons pleased with their own
impurity never aspire. Legitimate prayer, therefore, requires
repentance. Whence it is frequently said in the Scriptures,
that God hears not the wicked, and that their prayers are an

(0 James v. 13. (m) Psalm xxxii. 6. (n) Ephes. vi. 18.

84 INSTITUTES OF THE [bOOK III.

abomination ; as are also their sacrifices ; for it is reasonable,
that they who shut up their OM'-n hearts, should find the ears
of God closed against them ; and God should be inflexible to
them who provoke his rigour by their obduracy. In Isaiah, he
threatens thus : " When ye make many prayers, I Avill not
hear : your hands are full of blood," (o) Again in Jeremiah .
" I protested, yet they inclined not their ear. Therefore,
though they shall cry unto me, I will not hearken unto
them." (jj) Because he considers himself grossly insulted by
the wicked boasting of his covenant, while they are continually
dishonouring his sacred name. Wherefore he complains, in
Isaiah, " This people draw near me with their mouth, but
have removed their heart far from me." (q) He does not re-
strict this solely to prayer ; but asserts his abhorrence of hy-
pocrisy in every branch of his worship. Which is the meaning*
of this passage in James : "Ye ask, and receive not, because
ye ask amiss, that ye may consume it upon your lusts." (?■) It
is true, indeed, (as we shall presently again see,) that the
prayers of the faithful depend not on their personal worthiness ;
yet this does not supersede the admonition of John : " What-
soever we ask, we receive of him, because we keep his com-
mandments ; " (s) because an evil conscience shuts the gate
against us. Whence it follows, that none pray aright, and that
no others are heard, but the sincere worshippers of God. Who-
soever therefore engages in prayer, should be displeased with
himself on account of his sins, and assume, what he cannot do
without repentance, the character and disposition of a beggar.
VIII. To these must be added a third rule — That whoever
presents himself before God for the purpose of praying to him,
must renounce every idea of his own glory, reject all opinion
of his own merit, and, in a word, relinquish all confidence in
himself, giving, by this humiliation of himself, all the glory
entirely to God; lest, arrogating any thing, though ever so
little, to ourselves, we perish from his presence in consequence
of our vanity. Of this submission, which prostrates every high
thought, we have frequent examples in the servants of God ;
of whom the most eminent for holiness feel the greatest con-
sternation on entering into the presence of the l^ord. Thus
Daniel, whom the Lord himself has so highly commended,
said, " We do not present our supplications before thee for our
righteousness, but for thy great mercies. O Lord, hear ; O
Lord, forgive ; O Lord, hearken and do ; defer not, for thine
own sake, O my God ; for thy city and thy people are called
by thy name." (t) Nor does he, as is generally the case,
confound himself with the multitude, as one of the people ;

(o) Isaiah i. 15. (7) Isaiah xxix. 13. (s) 1 John iii. 22.

{p) Jer. xi. 7, 8, 11. (r) James iv. 3. (0 Dan. ix. 18, 19.

CHAP. XX.] CHRISTIAN RELIGION. 85

but makes a separate confession of his own guilt, resorting as a
suppliant to the asylum of pardon ; as he expressly declares,
•' Whilst I was confessing my sin, and the sin of my people." (u)
We are taught the same humility also by the example of David :
" Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified." (z?) In this manner Isaiah
prays : " Behold, thou art wroth ; for we have sinned : in thy
ways is continuance, and we shall be saved. For we are all
as an unclean thing, and all our righteousnesses are as filthy
rags ; and we all do fade as a leaf ; and our iniquities, like the
wind, have taken us away. And there is none that calleth
upon thy name, that stirreth up himself to take hold of thee ;
for thou hast hid thy face from us, and hast consumed us,
because of our iniquities. But now, O Lord, thou art otu*
Father; we are the clay, and thou our potter; and we all are
the work of thy hand. Be not wroth very sore, O Lord, nei-
ther remember iniquity for ever ; behold, see, we beseech thee,
we are all thy people." (w) Observe, they have no depend-
ence but this ; that considering themselves as God's children,
they despair not of his future care of them. Thus Jeremiah :
'•' Though our iniquities testify against us, do thou it for thy
name's sake." (x) For that is equally consistent with the
strictest truth and holiness, which was written by an uncertain
author, but is ascribed to the prophet Baruch : "A soul sorrow-
ful and desolate for the greatness of its sin, bowed down and
infirm, a hungry soul and fainting eyes give glory to thee. O
Lord. Not according to the righteousnesses of our fathers do we
pour out our prayers in thy sight, and ask mercy before thy
face, O Lord, our God ; but because thou art merciful, have
mercy upon us, for we have sinned against thee." (y)

IX. Finally, the commencement and even introduction to
praying rightly is a supplication for pardon with an humble and
ingenuous confession of guilt. For neither is there any hope
that even the holiest of men can obtain any blessing of God till
he be freely reconciled to him, nor is it possible for God to be
propitious to any, but those whom he pardons. It is no wonder,
then, if believers with this key open to themselves the gate
of prayer ; as we learn from many places in the Psalms. For
David, when requesting another thing, says, " Remember not
the sins of my youth, nor my transgressions : according to thy
mercy remember thou me, for thy goodness' sake, O Lord."
Again : '' Look upon mine affliction and my pain ; and forgiv^e
all my sins." (z) Where we likewise perceive, that it is not
sufficient for us to call ourselves to a daily account for recent
sins, unless we remember those which might seem to have

(m) Dan. ix. 20. (w) Isaiah Ixiv. 5—9. (ij) Baruch ii. 18.

(») Psalm ciliii. 2. {x) Jer. xiv. 7. (z) Psalm xxv. 7, 18.

86 INSTITUTES OF THE [bOOK III.

been long buried in oblivion. For the same Psalmist, in another
place, [a] having confessed one grievous crime, takes occasion
thence to revert to his mother's womb, where he had con-
tracted his original pollution ; not in order to extenuate his guilt
by the corruption of his nature, but that, accumulating all the
sins of his life, he may find God the more ready to listen to his
prayers in proportion to the severity of his self-condemnation.
But though the saints do not always in express terms pray for
remission of sins, yet if we diligently examine their prayers
recited in the Scriptures, it will easily appear, as I assert, that
they derived their encouragement to pray from the mere mercy
of God, and so always began by deprecating his displeasure ;
for if every man examine his owi» conscience, he is so far from
presuming familiarly to communicate his cares to God, that he
trembles at every approach to him, except in a reliance on his
mercy and forgiveness. There is also, indeed, another special
confession, when they wish for an alleviation of punishments,
which is tacitly praying for the pardon of their sins ; because it
were absurd to desire the removal of an eflect, while the cause
remains. For we must beware of imitating foolish patients,
who are only solicitous for the cure of the symptoms, but
neglect the radical cause of the disease. Besides, we should
first seek for God to be propitious to us, previously to any
external testimonies of his favour ; because it is his own will
to observe this order, and it would be of little advantage to us
to receive benefits from him, unless a discovery to the con-
science of his being appeased towards us rendered him alto-
gether amiable in our view. Of this we are likewise apprized
by the reply of Christ ; for when he had determined to heal a
paralytic person, he said, ''Thy sins be forgiven thee; "(6)
thereby calling our attention to that which ought to be the
chief object of desire, that God may receive us into his favour,
and then, by affording us assistance, discover the effect of re-
conciliation. But beside the special confession of present guilt,
in which believers implore the pardon of every sin and the
remission of every punishment, that general preface, which
conciliates a favourable attention to our prayers, is never to be
omitted ; because, unless they be founded on God's free mercy,
they will all be unavailing. To this topic we may refer that
passage of John — " If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us from all unright-
eousness." (c) Wherefore, under the law, prayers are required
to be consecrated by an atonement of blood, to render them ac-
ceptable, and to remind the people that they were unworthy of
so great and honourable a privilege, till, purified from their

(a) Psalm li. 5. (h) Matt. ix. 2. (c) 1 John i. 9.

CHAP. XX.] CHRISTIAN RELIGION. 87

pollutions, they should derive confidence in prayer from the
mere mercy of God.

X. But when the saints sometimes appear to urge their own
righteousness as an argument in their supplications with God,
— as when David says, " Preserve my soul ; for I am holy ; " {d)
and Hezekiah, " I beseech thee, O Lord, remember now how I
have walked before thee in truth, and have done that which is
good in thy sight," (e) — their only design in such modes of ex-
pression is, from their regeneration to prove themselves to be
servants and sons of God, to whom he declares he will be pro-
pitious. He tells us by the Psalmist, (as we have already seen, )
that " his eyes are upon the righteous, and that his ears are
open unto their cry;"(/) and again, by the apostle, that
" whatsoever we ask, we receive of him, because we keep his
commandments ; " {g) in which passages he does not determine
the value of prayer according to the merit of works ; but
intends by them to establish the confidence of those who are
conscious to themselves, as all believers ought to be, of
unfeigned integrity and innocence. For the observation in
John, made by the blind man who received his sight, that
" God heareth not sinners," {h) is a principle of Divine truth,
if we understand the word sinners, in the common acceptation
^f Scripture, to signify those who are all asleep and content in
their sins, without any desire of righteousness ; since no heart
can ever break out into a sincere invocation of God, unaccom-
panied with aspirations after piety. To such promises, there-
fore, correspond those declarations of the saints, in which they
introduce the mention of their own purity or innocence, that
they may experience a manifestation to themselves of what is
to be expected by all the servants of God. Besides, they are
generally found in the use of this species of prayer, when before
the Lord they compare themselves with their enemies, from
whose iniquity they desire him to deliver them. Now, in this
comparison, we need not wonder, if they produce their right-
eousness and simplicity of heart, in order to prevail upon him
by the justice of their cause to yield the more ready assist-
ance. We object not, therefore, to the pious heart of a good
man making use before the Lord of the consciousness of his
own purity for his confirmation in the promises which the Lord
has given for the consolation and support of his true worship-
pers ; but his confidence of success we wish to be independent
of every consideration of personal merit, and to rest solely on
the Divine clemency.

XL The fourth and last rule is. That thus prostrate with
true humility, we should nevertheless be animated to pray by

(d) Psalm Ixxxvi. 2. (e) 2 King? xx. 3. (/) Psalm xxxiv. 15.

(g) 1 John iii. 22. (A) John ix. 31.

88 INSTITUTES OF THE [bOOK III.

the certain hope of obtaining our requests. It is indeed an
apparent contradiction, to connect a certain confidence of God's
favour with a sense of his righteous vengeance ; though these
two things are perfectly consistent, if persons oppressed by
their own guilt be encouraged solely by the Divine goodness.
For as we have before stated, that repentance and faith, of
which one terrifies, and the other exhilarates, are inseparably
connected, so their union is necessary in prayer. And this
agreement is briefly expressed by David : "I will come (says
he) into thy house in the multitude of thy mercy ; and in thy
fear will I worship toward thy holy temple." (i) Under the
" goodness of God," he comprehends faith, though not to the
exclusion of fear ; for his majesty not only commands our
reverence, but our own unworthiness makes us forget all
pride and security, and fills us with fear. I do not mean a
confidence which delivers the mind from all sense of anxiety,
and soothes it into pleasant and perfect tranquillity ; for such a
placid satisfaction belongs to those whose prosperity is equal
to their wishes, who are affected by no care, corroded by no
desire, and alarmed by no fear. And the saints have an ex-
cellent stimulus to calling upon God, when their necessities and
perplexities harass and disquiet them, and they are almost de-
spairing in themselves, till faith opportunely relieves them ; be-
cause, amidst such troubles, the goodness of God is so glorious
in their view, that though they groan under the pressure of
present calamities, and are likewise tormented with the fear of
greater in future, yet a reliance on it alleviates the difficulty of
bearing them, and encourages a hope of deliverance. The
prayers of a pious man, therefore, must proceed from both these
dispositions, and must also contain and discover them both ;
though he must groan under present evils, and is anxiously
afraid of new ones, yet at the same time he must resort for
refuge to God, not doubting his readiness to extend the as-
sistance of his hand. For God is highly incensed by our
distrust, if we supplicate him for blessings which we have no
expectation of receiving. There is nothing, therefore, more
suitable to the nature of prayers, than that they be conformed
to this rule — not to rush forward with temerity, but to follow
the steps of faith. To this principle Christ calls the attention
of us all in the following passage : " I say unto you. What
things soever ye desire, when ye pray, believe that ye receive
t'hem, and ye shall have them." (k) This he confirms also in
another place : " Whatsoever ye shall ask in prayer, believing,
ye shall receive." (/) With which James agrees : "If any of
you lack wisdom, let him ask of God, that giveth to all men

(i) Fsalm v. 7. {k) Mark x\. 24. (/) Matt, xxi. 22.

CHAP. XX.] CHRISTIAN RELIGION. 89

liberally, and upbraideth not. But let him ask in faith, nothing
wavering." (m) Where, by opposing "faith " to '• wavering,"
he very aptly expresses its nature. And equally worthy of
attention is what he adds, that they avail nothing, who call
upon God in perplexity and doubt, and are uncertain in their
minds whether they shall be heard or not ; whom he even com-
pares to waves, which are variously tossed and driven about with
the wind. Whence he elsewhere calls a legitimate prayer " the
prayer of faith." (n) Besides, when God so frequently affirms,
that he will give to every man according to his faith, he implies
that we can obtain nothing without faith. Finally, it is faith
that obtains whatever is granted in answer to prayer. This is
the meaning of that famous passage of Paul, to which injudi-
cious men pay little attention : " How shall they call on him, in
whom they have not believed ? And how shall they believe in
him, of whom they have not heard ? So then faith cometh by
hearing, and hearing by the word of God." (o) For by a re-
gular deduction of prayer originally from faith, he evidently
contends, that God cannot be sincerely invoked by any, but
those to whom his clemency and gentleness have been revealed
and familiarly discovered by the preaching of the gospel.

XII. This necessity our adversaries never consider. There-
fore, when we inculcate on believers a certain confidence of
mind that God is propitious and benevolent towards them,
they consider us as advancing the greatest of all absurdities.
But if they were in the habit of true prayer, they would cer-
tainly understand, that there can be no proper invocation of
God without such a strong sense of the Divine benevolence. .
But since no man can fully discover the power of faith without
an experience of it in his heart, what advantage can arise
from disputing with such men, who plainly prove that they
never had any other than a vain imagination ? For the value
and necessity of that assurance which we require, is chiefly
learned by prayer ; and he who does not perceive this, betrays
great stupidity of conscience. Leaving, then, this class of blind-
ed mortals, let us ever abide by the decision of Paul, that God
cannot be called upon, but by those who receive from the gos-
pel a knowledge of his mercy, and a certain persuasion that it
is prepared for them. For what kind of an address would this
be? "O Lord, I am truly in doubt, whether thou be willing
to hear me ; but since I am oppressed with anxiety, I flee to
thee, that if I be worthy thou mayest assist me." This does
not resemble the solicitude of the saints, whose prayers we
read in the Scriptures. Nor is it agreeable to the teaching of
the Holy Spirit by the apostle, who commands us " to come

(m) James i. 5, 6. (li) James v. 15 (p) Rom. x. 14, 17.

VOL. II. 12

90 INSTITUTES OF THE [bOOK III.

boldly to the throne of grace, that we may find grace ; " (jt?)
and informs us, that " we have boldness and access, with con-
fidence, by the faith of Christ." {q) This assurance of obtaining
what we implore, therefore, which is both commanded by the
Lord himself, and taught by the example of the saints, it be-
comes us to hold fast with all our might, if we would pray to
any good purpose. For that prayer alone is accepted by God,
which arises (if I may use the expression) from such a pre-
sumption of faith, and is founded on an undaunted assurance
of hope. He might, indeed, have contented himself with the
simple mention of " faith ; " yet he has not only added " con-
fidence," but furnished that confidence with liberty or " bold-
ness," to distinguish by this critei^'on between us and unbe-
lievers, who do indeed pray to God in common with us, but
entirely at an uncertainty. For which reason, the whole
Church prays in the psalm, " Let thy mercy, O Lord, be
upon us, according as we hope in thee." (r) The Psalmist
elsewhere introduces the same idea : " This I know ; for God
is for me." (s) Again : " In the morning will I direct my
prayer unto thee, and will look up." [t) For from these words
we gather, that prayers are but empty sounds, if unattended
by hope, from which, as from a watch-tower, we quietly look
out for God. With which corresponds the order of Paul's ex-
hortation ; for before exhorting believers to " pray always with
all prayer and supplication in the Spirit," he first directs them
to " take the shield of faith, the helmet of salvation, and the
sword of the Spirit, which is the word of God." {u) Now, let
the reader recollect, what I have before asserted, that faith is
not at all weakened by being connected Avith an acknowledg-
ment of our misery, poverty, and impurity. For believers feel
themselves oppressed by a grievous load of sins, while destitute
of every thing which could conciliate the favour of God, and
burdened with much guilt, which might justly render him an
object of their dread ; yet they cease not to present themselves
before him ; nor does this experience terrify them from resort-
ing to him, since there is no other way of access to him. For
prayer was instituted, not that we might arrogantly exalt our-
selves in the presence of God, or form a high opinion of any
thing of our owa ; but that we might confess onr guilt to him,
and deplore our miseries with the familiarity of children con-
fiding their complaints to their parents. The immense accu-
mulation of our distresses should operate as so many incite-
ments to urge us to pray ; as we are taught likewise by the
example of the Psalmist : " Heal my soul : for I have sinned

{p) Heb. iv. 16. (r) Psalm xxxiii. 22. (<) Psalm v. 3.

(y) Ephes. iii. 12. {s) Psalm Ivi. 9. (m) Ephes. vi. 16, 18.

CHAP. XX.] CHRISTIAN RELIGION. 91

against thee." (v) I confess, indeed, that the operation of such
incentives would be fatal, were it not for the Divine aid ; but
our most benevolent Father, in his incomparable mercy, has
atlbrded a timely remedy, that allaying all perturbation, allevi-
ating all cares, and dispelling all fears, he might gently allure
us to himself, and facilitate our approach to him, by the removal
of every obstacle and every doubt.

XIII. And in the first place, when he enjoins us to pray,
the commandment itself implies a charge of impious contu-
macy, if we disobey it. No command can be more precise
than that in the psalm : " Call upon me in the day of trou-
ble." (?^) But as the Scripture recommends no one of the
duties of piety more frequently, it is unnecessary to dwell
any longer upon it. "Ask, (says our Lord,) and it shall be
given you ; knock, and it shall be opened unto you." (x) To
this precept, however, there is also annexed a promise, which is
very necessary ; for though all men acknowledge obedience to
be due to a precept, yet the greater part of them would neglect
the calls of God, if he did not promise to be propitious to them,
and even to advance to meet them. These two positions being
proved, it is evident that all those who turn their backs on
God, or do not directly approach him^ are not only guilty of dis-
obedience and rebellion, but also convicted of unbelief; because
they distrust the promises ; which is the more worthy of ob-
servation, since hypocrites, under the pretext of humility and
modesty, treat the command of God with such haughty con-
tempt as to give no credit to his kind invitation, and even
defraud him of a principal part of his worship. For after
having refused sacrifices, in which all holiness then appeared
to consist, he declares the principal and most acceptable part
of his service to be, "calling upon him in the day of trouble."
Wherefore, when he requires what is due to him, and animates
us to a cheerful obedience, there are no pretexts for diffidence or
hesitation sufficiently specious to excuse us. The numerous
texts of Scripture, therefore, which enjoin us to call upon God,
are as so many banners placed before our eyes to inspire us with
confidence. It were temerity to rush into the presence of God,
without a previous invitation from him. He therefore opens a
way for us by his own word: " I will say. It is my people;
and they shall say. The Lord is my God." (y) We see how
he leads his worshippers, and desires them to follow him ; and
therefore that there is no reason to fear lest the melody, which
he dictates, should not be agreeable to him. Let us particu-
larly remember this remarkable character of God, by a reliance
on which we shall easily surmount every obstacle : ' O thou

(») Psalm xli. 4. (w) Psalm 1. 15. (x) Matt. vii. 7. (y) Zech. xiii. 9.

92 INSTITUTES OF THE [bOOK III

that hearest prayer, unto thee shall all flesh come." (z) For
what is more amiable or attractive than for God to bear this
character, which assures us, that nothing is more agreeable to
his nature, than to grant the requests of humble suppliants ?
Hence the Psalmist concludes that the way is open, not to a
few only, but to all men ; because he addresses all in these
words: "Call upon me in the day of trouble: I will deliver
thee, and thou shall glorify me." (a) According to this rule,
David, in order to obtain his request, pleads the promise that
had been given him : " Thou, O Lord, hast revealed to thy
servant — ; therefore hath thy servant found in his heart to
pray." (b) Whence we conclude that he would have been
fearful, had he not been encouraged by the promise. So in
another place he furnishes himself with this general doctrine :
" He will fulfil the desire of them that fear him." (c) In the
Psalms we may likewise observe the connection of prayer as it
were interrupted, and sudden transitions made, sometimes to
the power of God, sometimes to his goodness, and sometimes
to the truth of his promises. It might appear as though David
mutilated his prayers by an unseasonable introduction of such
passages ; but believers know by experience, that the ardour
of devotion languishes, unless it be supported by fresh supplies ;
and therefore a meditation on the nature and the word of God
is far from being useless in the midst of our prayers. Let us
not hesitate, then, to follow the example of David in the intro-
duction of topics calculated to reanimate languid souls with
new vigour.

XIV. And it is wonderful that we are no more affected
with promises so exceedingly sweet ; that the generality of
men, wandering through a labyrinth of errors, after having for-
saken the fountain of living waters, prefer hewing out for them-
selves cisterns incapable of containing any water, to embracing
the free offers of Divine goodness. " The name of the Lord
(says Solomon) is a strong tower: the righteous runneth into
it, and is safe." (d) And Joel, after having predicted the
speedy approach of a dreadful destruction, adds this memorable
sentence : " Whosoever shall call on the name of the Lord,
shall be delivered ;" (e) which we know properly refers to
the course of the gospel. Scarcely one man in a hundred is
induced to advance to meet the Lord. He proclaims by Isaiah,
" Before they call, I will answer ; and while they are yet
speaking, I will hear." (/) And in another place he dignifies
the whole Church in general with the same honour ; as it be-
longs to all the members of Christ : '' He shall call upon me,

(:) Psalm Ixv. 2. (a) Psalm 1. 15. (h) 2 Sam. vii. 27. (c) Psalm cxlv. 19
(d) Prov. xviii. 10. (c) Joel ii. 32. (/) Isaiah Ixv. 24.

CHAP. XX.] CHRISTIAN RELIGION. 93

and I will answer him : I will be with him in trouble : I will
deliver him." [g] As I have before said, however, my design
is not to enumerate all the texts, but to select the most remark-
able, from which we may perceive the condescending kindness
of God in inviting us to him, and the circumstances of ag-
gravation attending our ingratitude, while our indolence still
lingers in the midst of such powerful incitements. Wherefore
let these Avords perpetually resound in our ears : " The Lord is
nigh unto all them that call upon him, to all that call upon him
in truth ; " (A) as well as those which we have cited from Isaiah
and Joel ; in which God affirms, that he is inclined to hear
prayers, and is delighted, as with a sacrifice of a sweet savour,
when we cast our cares upon him. We derive this singular
benefit from the Divine promises, when our prayers are con-
ceived without doubt or trepidation ; but in reliance on his word,
whose majesty would otherwise terrify us, we venture to call
upon him as our Father, because he deigns to suggest to us
this most delightful appellation. Favoured with such invita-
tions, it remains for us to know that they furnish us with suffi-
cient arguments to enforce our petitions ; since om- prayers
rest on no intrinsic merit ; but all their worthiness, as well as
all our hope of obtaining our requests, is founded in, and de-
pendent upon, the Divine promises ; so that there is no need of
any other support or further anxiety. Therefore we may be
fully assured, that though we equal not the sanctity so cele-
brated in holy patriarchs, prophets, and apostles, yet, since the
command to pray is common to us as well as to them, and we
are partakers of the same common faith, if we rely on the Di-
vine word, we are associated with them in this privilege. For
God's declaration, (already noticed,) that he will be gentle and
merciful to all, gives all, even the most miserable, a hope of
obtaining the objects of their supplications ; and therefore we
should remark the general forms of expression, by which no man,
from the greatest to the least, is excluded ; only let him possess
sincerity of heart, self-abhorrence, humility, and faith ; and
let not our hypocrisy profane the name of God by a pretended
invocation of him ; our most merciful Father will not reject
those whom he exhorts to approach him, and even urges by
every possible mode of solicitation. Hence the argument of
David's prayer, just recited: " Thou, O Lord, hast revealed to
thy servant — ; therefore hath thy serv^ant found in his heart to
pray this prayer unto thee. And now, O Lord God, thou art
that God, and thy words be true, and thou hast promised this
goodness unto thy servant : " begin therefore and do it. {i) As
also in another place : " Let thy kindness be according to thy

ig) Psalm xci. 15. (/i) Psalm cxlv. 18. (e) 2 Sam. vii. 27, 28.

34 INSTITUTES OF THE [bOOK III.

word unto thy servant." (k) And all the Israelites together,
whenever they fortify themselves with a recollection of the co-
venant, sufficiently declare that fear ought to be banished from
our devotions, because it is contrary to the Divine injunction ;
and in this respect they imitated the examples of the patriarchs,
particularly of Jacob, who, after having confessed himself " not
worthy of the least of all the mercies " he had received from
the hand of God, yet declares himself animated to pray for
still greater blessings, because God had promised to grant
them, (l) But whatever be the pretences of unbelievers, for
not applying to God under the pressure of every necessity, for
not seeking him or imploring his aid, they are equally charge-
able with defrauding him of the honour due to him, as if they
had fabricated for themselves new gods and idols ; for by this
conduct, they deny him to be the Author of all their blessings.
On the contrary, there is nothing more efficacious to deliver be-
lievers from every scruple, than this consideration, that no im-
pediment ought to prevent their acting according to the com-
mand of God, who declares that nothing is more agreeable to
him than obedience. These observations tend more fully to
elucidate what I have advanced before ; that a spirit of bold-
ness in prayer is perfectly consistent with fear, reverence, and
solicitude ; and that there is no absurdity in God's exalting those
who are abased. This establishes an excellent agreement be-
tween those apparently repugnant forms of expression. Both
Jeremiah and Daniel use this phrase : " Make prayers fall " be-
fore God ; for so it is in the original, (m) Jeremiah also : " Let
our supplication fall before thee." (w) Again: believers are
frequently said to " lift up their prayer." (o) So says Hezekiah,
when requesting the prophet to intercede for him. And David
desires that his prayer may ascend "as incense." (jo) For
though, under a persuasion of God's fatherly love, they cheer-
fully commit themselves to his faithfulness, and hesitate not to
implore the assistance he freely promises, yet they are not im-
pudently elated with careless security, but ascend upwards by
the steps of the promises, yet in such a manner, that they still
continue to be suppliant and self-abased.

XV, Here several questions are started. The Scripture re-
lates that the Lord has complied with some prayers, which
nevertheless did not arise from a calm or well-regulated heart.
Jotham, for a just cause indeed, but from the impulse of rage,
resentment, and revenge, devoted the inhabitants of Shechem to
the destruction which afterwards fell upon them: (q) the Lord,
by fulfilling this curse, seems to approve of such disorderly

r/i) Psalm cxix. 7G. (/) Gen. xxxii. 10, &c. (m) Jer. xlii. 9. Dan. ix. 18.

^) Jer. xlii. 2. (o) 2 Kings xix. 4. (p) Psalm cxli. 2. (y) Judges ix. 20.

CHAP. XX.] CHRISTIAN RELIGION. 95

sallies of passion. Samson also was hurried away by similar
fervour when he said, " O Lord, strengthen me, that I may be
avenged of the Philistines." (r) For though there was some
mixture of honest zeal, yet it was a violent, and therefore sin-
ful, avidity of revenge which predominated. God granted the
request. Whence it seems deducible, that prayers not con-
formable to the rules of the Divine word, are nevertheless effi-
cacious. I reply, first, that a permanent rule is not annulled by
particular examples ; secondly, that peculiar emotions have
sometimes been excited in a few individuals, causing a distinc-
tion between them and men in general. For the answer of
Christ to his disciples, who inconsiderately wished to emulate
the example of Elias, " that they knew not what spirit they
were of," is worthy of observation. But we must remark,
further, that God is not always pleased with the prayers which
he grants ; but that, as far as examples are concerned, there are
undeniable evidences of the Scripture doctrine, that he suc-
cours the miserable, and hears the groans of those who under
the pressure of injustice implore his aid ; that he therefore
executes his judgments, when the complaints of the poor arise
to him, though they are unworthy of the least favourable atten-
tion. For how often, by punishing the cruelty, rapine, vio-
lence, lust, and other crimes of the impious, by restraining
their audacity and fury, and even subverting their tyrannical
power, has he manifestly assisted the victims of unrighteous
oppression, though they have been beating the air with suppli-
cations to an unknown God ! And one of the Psalmists clearly
teaches that some prayers are not ineffectual, which neverthe-
less do not penetrate into heaven by faith, (s) For he collects
those prayers which necessity naturally extorts from unbeliev-
ers as well as from believers, but to which the event shows
God to be propitious. Does he by such condescension testify
that they are acceptable to him ? No ; he designs to amplify
or illustrate his mercy by this circumstance, that even the
requests of unbelievers are not refused ; and likewise to stimu-
late his true worshippers to greater diligence in prayer, while
they see that even the lamentations of the profane are not un-
attended with advantage. Yet there is no reason why believers
should deviate from the rule given them by God, or envy un-
believers, as though they had made some great acquisition when
they have obtained the object of their wishes. In this manner
we have said that the Lord was moved by the hypocritical
penitence of Ahab, in order to prove by this example how
ready he is to grant the prayers of his own elect, when they
seek reconciliation with him by true conversion. Therefore in

(r) Judges ivi. 28. (5) Psalm cvu.

96 INSTITUTES OF THE [bOOK III,

the Psalms he expostulates with the Jews, because, after having
experienced his propitiousness to their prayers, they had almost
immediately returned to their native perverseness. (t) It is
evident, also, from the history of the Judges, that whenever
they wept, though their tears were hypocritical, yet they were
delivered from the hands of their enemies. As the Lord, there-
fore, "maketh his sun to rise on the evil and on the good," (n)
promiscuously, so he despises not the lamentations of those
whose cause is just, and whose afflictions deserve relief. At
the same time his attention to them is no more connected with
salvation, than his furnishing food to the despisers of his good-
ness. The question relative to Abraham and Samuel is attend-
ed with more difliculty ; the former of whom prayed for the
inhabitants of Sodom without any Divine direction, and the
latter for Saul even contrary to a plain prohibition, (v) Tlie
same is the case of Jeremiah, who deprecated the destruction
of the city, (lo) For though they suffered a repulse, yet it
seems harsh to deny them to have been under the influence of
faith. But the modest reader will, I hope, be satisfied with
this solution ; that mindful of the general principles by which
God enjoins them to be merciful even to the unworthy, they
were not entirely destitute of faith, though in a particular in-
stance their opinion may have disappointed them. Augustine
has somewhere this judicious observation : " How do the saints
pray in faith, when they implore of God that which is contrary
to his decrees ? It is because they pray according to his will, not
that hidden and immutable will, but that with which he inspires
them, that he may hear them in a different way, as he wisely
discriminates." This is an excellent remark ; because, accord-
ing to his incomprehensible designs, he so regulates the events of
things, that the prayers of the saints, which contain a mixture
of faith and error, are not in vain. Yet this no more affords
an example for imitation, than a sufficient plea to excuse the
saints themselves, whom I admit to have transgressed the
bounds of duty. Wherefore, when no certain promise can be
found, we should present our supplications to God in a condi-
tional way ; which is implied in this petition of David :
" Awake to the judgment that thou hast commanded ; " (.v)
because he suggests that he was directed by a particular revela-
tion to pray for a temporal blessing.

XVI. It will also be of use to remark, that the things I have
delivered concerning the four rules for praying aright, are not
required by God with such extreme rigour as to cause the re-
jection of all prayers, in which he does not find a perfection of

(t) Psalm cvi. 39. (u) Matt. v. 45. (v) Gen. xviii. 23. 1 Sam. xv. 11.
(w) Jer. xxxii. Il5, »fcc. (x) Psalm vii. (i.

CHAP. XX.] CHRISTIAN RELIGION. 97

faith or repentance, united with ardent zeal and well-regulated
desires. We have said, that although prayer is a familiar
intercourse between God and pious men, yet reverence and
modesty must be preserved, that we may not give a loose to
all our wishes, nor even in our desires exceed the Divine per-
mission ; and to prevent the majesty of God being lessened in
our view, our minds must be raised to a pure and holy venera-
tion of him. This no man has ever performed with the purity
required ; for, to say nothing of the multitude, how many com-
plaints of David savour of intemperance of spirit ! not that he
would designedly remonstrate with God, or murmur at his
judgments ; but he faints in consequence of his infirmity, and
finds no better consolation than to pour his sorrows into the
Divine bosom. Moreover, God bears with our lisping, and
pardons our ignorance, whenever any inconsiderate expressions
escape us ; and certainly without this indulgence there could
be no freedom of prayer. But though it was David's intention
to submit himself wholly to the Divine will, and his patience
in prayer was equal to his desire of obtaining his requests, yet
we sometimes perceive the appearance and ebullition of turbu-
lent passions, very inconsistent with the first rule we have laid
down. We may discover, particularly from the conclusion of
the thirty-ninth psalm, with what vehemence of grief this holy
man was hurried away beyond all the bounds of propriety.
" O spare me (says he) before I go hence, and be no more." (y)
One might be ready to say, that the man, being in despair,
desires nothing but the removal of God's hand, that he may
putrefy in his own iniquities and miseries. He does not intend
to rush into intemperance of language, or, as is usual with the
reprobate, desire God to depart from him ; he only complains
that he cannot bear the Divine wrath. In these temptations,
also, the saints often drop petitions, not sufficiently conformable
to the rule of God's word, and without due reflection on what
is right and proper. All prayers polluted with these blemishes
deserve to be rejected ; yet if the saints mourn, correct them-
selves, and return to themselves again, God forgives them. Thus
they off"end likewise agcdnst the second rule ; because they fre-
quently have to contend with their own indifference ; nor do
their poverty and misery sufficiently incite them to seriousness
of devotion. Now, their minds frequently wander, and are almost
absorbed in vanity ; and they also need pardon in this respect, lest
languid, or mutilated, or interrupted and desultory prayers should
meet with a repulse. God has naturally impressed the minds
of men with a conviction that prayers require to be attended
with an elevation of heart. Hence the ceremony of elevating

(y) Psalm xxxix. 13.

VOL. n. 13

98 INSTITUTES OF THE [bOOK III.

the hands, as before observed, which has been common in all
ages and nations, and still continues ; but where is the person,
who, while lifting up the hands, is not conscious of dulness,
because his heart cleaves to the earth ? As to praying for the
remission of sins, though none of the faithful omit this article,
yet they who have been truly engaged in prayers, perceive
that they scarcely offer the tenth part of the sacrifices men-
tioned by David : " The sacrifices of God are a broken spirit ;
a broken and a contrite heart, O God, thou wilt not despise." (z)
Thus they have always to pray for a twofold forgiveness ; both
because they are conscious of many transgressions, with which
they are not so deeply affected as to be sufficiently displeased
with themselves, and as they are enabled to advance in repent-
ance and the fear of God, humbled with just sorrow for their
offences, they deprecate the vengeance of the Judge. But
above all, the weakness or imperfection of their faith would
vitiate the prayers of believers, were it not for the Divine indul-
gence ; but we need not wonder that this defect is forgiven by
God, who frequently exercises his children with severe disci-
pline, as if he fully designed to annihilate their faith. It is a
very sharp temptation, when believers are constrained to cry,
" How long wilt thou be angry against the prayer of thy peo-
ple ? " (a) as though even their prayers were so many provoca-
tions of Divine wrath. So when Jeremiah says, " God shutteth
out my prayer," (b) he was undoubtedly agitated with severe
trouble. Innumerable examples of this kind occur in the
Scriptures, from which it appears that the faith of the saints is
often mingled and agitated with doubts, so that amidst the
exercises of faith and hope, they nevertheless betray some re-
mains of unbelief; but since they cannot attain all that is to be
wished, it becomes them to be increasingly diligent, in order that,
correcting their faults, they may daily make nearer approaches
to the perfect rule of prayer, and at the same time to consider into
what an abyss of evils they must have been plunged, who even
in their very remedies contract new diseases ; since there is no
prayer which God would not justly disdain, if he did not overlook
the blemishes with which they are all deformed. I mention
these things, not that believers may securely forgive themselves
any thing sinful, but that, by severely correcting themselves,
they may strive to surmount these obstacles ; and that, notwith-
standing the endeavours of Satan to obstruct them in all their
ways, with a view to prevent them from praying, they may
nevertheless break through all opposition, certainly persuaded,
that, though they experience many impediments, yet God is
pleased with their efforts, and approves of their prayers, pro-

(z) Psalm li. 17. " (a) Psalm Ixxx. 4. (h) Lam. iii. 8.

CHAP. XX.] CHRISTIAN RELIGION. 99

vided they strenuously aim at that which they do not immedi-
ately attain.

XVII. But since there is no one of the human race worthy
to present himself to God, and to enter into his presence, our
heavenly Father himself, to deliver us at once from shame and
fear, which might justly depress all our minds, has given us
his Son Jesus Christ our liOrd to be our Advocate and Mediator
with him ; (c) introduced by whom we may boldly approach
him, confident, with such an Intercessor, that nothing we ask
in his name will be denied us, as nothing can be denied to him
by his Father. And to this must be referred all that we have
hitherto advanced concerning faith ; because, as the promise
recommends Christ to us as the Mediator, so, unless our hope
of success depend on him, it deprives itself of all the benefit
of prayer. For as soon as we reflect on the terrible majesty of
God, we cannot but be exceedingly afraid, and driven away
from him by a consciousness of our unworthiness, till we dis-
cover Christ as the Mediator, who changes the throne of dread-
ful glory into a throne of grace ; as the apostle also exhorts us
to " come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need." (d) And as
there is a rule given for calling upon God, as well as a promise
that they shall be heard who call upon him, so we are par-
ticularly enjoined to invoke him in the name of Christ ; and
we have an express promise, that what we ask in his name we
shall obtain. "Hitherto (says he) ye have asked nothing in
my name : ask, and ye shall receive. At that day ye shall ask
in my name ; and whatsoever ye shall ask in my name, that
will I do, that the Father may be glorified in the Son." (e)
Hence it is plain beyond all controversy, that they who call
upon God in any other name than that of Christ, are guilty of
a contumacious neglect of his precepts, and a total disregard
of his will ; and that they have no promise of any success.
For, as Paul says of Christ, "All the promises of God in him
are yea, and in him amen ; " that is, are confirmed and ful-
filled. (/)

XVIII. And we must carefully remark the circumstance of
the time when Christ commands his disciples to apply to his
intercession, Avhich was to be after his ascension to heaven ;
"At that day (says he) ye shall ask in my name." It is cer-
tain that from the beginning no prayers had been heard but for
the sake of the Mediator. For this reason the Lord had ap-
pointed in the law, that the priest alone should enter the sanc-
tuary, bearing on his shoulders the names of the tribes of Israel

(d) Heb. iv. 16. (/) 2 Cor. i. 20.

iOO INSTITUTES OF THE [bOOK Hi.

and the same number of precious stones before his breast ; but
that the people should stand without in the court, and there
unite their prayers with those of the priest, (g) The use of
the sacrifice was to render their prayers effectual. The mean-
ing, therefore, of that shadowy ceremony of the law was, that
we are all banished from the presence of God, and therefore
need a mediator to appear in our name, to bear us on his
shoulders, and bind us to his breast, that we may be heard in
his person ; and, moreover, that the sprinkling of his blood
purifies our prayers, which have been asserted to be otherwise
never free from defilement. And we see that the saints, when
they wished to obtain any thing by prayer, founded their hope
on the sacrifices ; because they knew them to be the confirma-
tions of all their prayers. David says, " The Lord remember
all thy offerings, and accept thy burnt-sacrifice." (h) Hence
we conclude, that God has from the beginning been appeased
by the intercession of Christ, so as to accept the devotions of
believers. Why, then, does Christ assign a new period, when
his disciples shall begin to pray in his name, but because this
grace, being now become more illustrious, deserves to be more
strongly recommended to us ? In this same sense he had just
before said, " Hitherto ye have asked nothing in my name ;
ask." (i) Not that they were totally unacquainted with the
office of the Mediator, (since all the Jews were instructed in
these first principles,) but because they did not yet clearly
understand that Christ, on his ascension to heaven, would be
more evidently the advocate of the Church than he was before.
Therefore, to console their sorrow for his absence with some
signal advantage, he claims the character of an advocate, and
teaches them that they have hitherto wanted the principal
benefit, which it shall be given them to enjoy, when they
shall call upon God with greater freedom in a reliance on his
intercession ; as the apostle says that this new way is con-
secrated by his blood, (k) So much the more inexcusable is
our perverseness, unless we embrace with the greatest alacrity
such an inestimable benefit, which is particularly destined
for us.

XIX. Moreover, since he is the only way of access by
which we are permitted to approach God, to them who deviate
from this road, and desert this entrance, there remains no othei
way of access to God, nor any thing on his throne but wrath,
judgment, and terror. Finally, since the Father has appoint-
ed him to be our Head and Leader, they who in any respect
decline or turn aside from him, endeavour, as far as they can,
to deface and obliterate a character impressed by God. Thus

(£•) Exod. xxviii. (A) Psalm xx. 3. (i) John xvi. 24. {k) Heb. x. 20.

CHAP. XX.] CHRISTIAN RELIGION. 101

Christ is appointed as the one Mediator, by whose intercession
the Father is rendered propitious and favourable to us. The
saints have Ukewise their intercessions, in which they mutually
commend each other's interests to God, and which are men-
tioned by the apostle ; [1) but these are so far from detracting
any thing from the intercession of Christ, that they are entire-
ly dependent on it. For as they arise from the affection of
love, reciprocally felt by us towards each other as members of
one body, so likewise they are referred to the unity of the
Head. Being made also in the name of Christ, what are they
but a declaration, that no man can be benefited by any prayers
at all, independently of Christ's intercession ? And as the in-
tercession of Christ is no objection to our mutually pleading
for each other, in our prayers in the Church, so let it be con-
sidered as a certain maxim, that all the intercessions of the
whole Church should be directed to that principal one. We
ought to beware of ingratitude particularly on this head, be-
cause God, pardoning our un worthiness, not only permits us
to pray each one for himself, but even admits us as intercessors
for one another. For, when those who richly deserve to be
rejected, if they should privately pray each for himself^ are ap-
pointed by God as advocates of his Church, what pride would
it betray to abuse this liberality to obscure the honour of
Christ !

XX. Now, the cavil of the sophists is quite frivolous, that
Christ is the Mediator of redemption, but believers of interces-
sion ; as if Christ, after performing a temporary mediation, had
left to his servants that which is eternal and shall never die.
They who detract so diminutive a portion of honour from him,
treat him, doubtless, very favourably. But the Scripture, with
the simplicity of which a pious man, forsaking these impostors,
ought to be contented, speaks very differently ; for when John
says, " If any man sin, we have an Advocate with the Father,
Jesus Christ," (m) does he only mean that he has been here-
tofore an Advocate for us, or does he not rather ascribe to him
a perpetual intercession ? What is intended by the assertion
of Paul, that he " is even at the right hand of God, and also
maketh intercession for us?"(?i) And when he elsewhere
calls him the " one Mediator between God and man," does he
not refer to prayers, which he has mentioned just before ? " (o)
For having first asserted that intercessions should be made for
all men, he immediately adds, in confirmation of that idea,
that all have one God and one Mediator. Consistent with
which is the explanation of Augustine, when he thus expresses

(I) Ephes. vi. 18, 19. 1 Tim. ii. 1. (n) Rom. viii. 34.

{m) 1 John ii. 1. («) 1 Tim. ii. 5.

102 INSTITUTES OF THE [bOOK 111.

himself : " Christian men in their prayers mutually recommend
each other to the Divine regard. That person, for whom no
one intercedes, while he intercedes for all, is the true and only Me-
diator. The apostle Paul, though a principal member under the
Head, yet because he was a member of the body of Christ, and
knew the great and true High Priest of the Church had entered,
not typically, into the recesses within the veil, the holy of holies,
but truly and really into the interior recesses of heaven, into a
sanctuary not emblematical, but eternal, — Paul, I say, recom-
mends himself to the prayers of believers. Neither does he
make himself a mediator between God and the people, but ex-
horts all the members of the body of Christ mutually to pray for
one another; since the members have a mutual solicitude for
each other ; and if one member suffers, the rest sympathize with
it. And so should the mutual prayers of all the members, who
are still engaged in the labours of the present state, ascend on
each other's behalf to the Head, who is gone before them into
heaven, and who is the propitiation for our sins. For if Paul
were a mediator, the other apostles would likewise sustain the
same character ; and so there would be many mediators ; and
Paul's argument could not be supported, when he says, ' For
there is one God, and one Mediator between God and men, the
man Christ Jesus ; in whom we also are one, if we keep the
unity of the Spirit in the bond of peace.' " Again, in another
place : " But if you seek a priest, he is above the heavens, where
he now intercedes for you, who died for you on earth." Yet
we do not dream that he intercedes for us in suppliant prostra-
tion at the Father's feet ; but we apprehend, with the apostle,
that he appears in the presence of God for us in such a manner,
that the virtue of his death avails as a perpetual intercession
for us ; yet so as that, being entered into the heavenly sanctuary,
he continually, till the consummation of all things, presents to
God the prayers of his people, who remain, as it were, at a dis-
tance in the court.

XXI. With respect to the saints who are dead in the flesh,
but live in Christ, if we attribute any intercession to them, let
us not imagine that they have any other way of praying to God
than by Christ, who is the only way, or that their prayers are
accepted by God in any other name. Therefore, since the Scrip-
ture calls us away from all others to Christ alone, — since it is
the will of our heavenly Father to gather together all things in
him, — it would be a proof of great stupidity, not to say insanity,
to be so desirous of procuring an admission by the saints, as to
Ire seduced from him, without whom they have no access them-
selves. But that this has been practised in some ages, and is
now practised wherever Popery prevails, who can deny ? Their
merits are frequently obtruded to conciliate the Divine favour ;

CHAP. XX.] CHRISTIAN RELIGION. 1 03

and in general Christ is totally neglected, and God is addressed
through their names. Is not this transferring to them that
oflice of exclusive intercession, which we have before asserted
to be peculiar to Christ ? Again, who, either angel or demon,
ever uttered to any of the human race a syllable concerning
such an intercession as they pretend ? for the Scripture is
perfectly silent respecting any such thing. What reason, then,
was there for its invention ? Certainly, when the human mind
thus seeks assistances for itself, in which it is not warranted
by the word of God, it evidently betrays its want of faith.
Now, if we appeal to the consciences of all the advocates for the
intercession of saints, we shall find that the only cause of it is,
an anxiety in their minds, as if Christ could fail of success, or
be too severe in this business. By which perplexity they, m
the first place, dishonour Christ, and rob him of the character
of the only Mediator, which, as it has been given by the Father
as his peculiar prerogative, ought therefore not to be trans-
ferred to any other. And by this very conduct they obscure
the glory of his nativity, and frustrate the benefit of his cross ;
in a word, they divest and defraud him of the praise which is
due to him for all his actions and all his sulferings ; since the
end of them all is, that he may really be, and be accounted,
the sole Mediator. They at the same time reject the goodness
of God, who exhibits himself as their Father ; for he is not a
father to them, unless they acknowledge Christ as their brother.
Which they plainly deny, unless they believe themselves to be
the objects of his fraternal affection, than which nothing can be
more mild or tender. Wherefore the Scripture offers him alone
to us, sends us to him, and fixes us in him. " He," says Am-
brose, " is our mouth, with which we address the Father ; our
eye, by which we behold the Father ; our right hand, by which
we present ourselves to the Father. Without whose mediation,
neither we, nor any of all the saints, have the least intercourse
with God." If they reply, that the public prayers in the
chiu:ches are finished by this conclusion, " through Christ oui
Lord," it is a frivolous subterfuge ; because the intercession ot
Christ is not less profaned when it is confounded with the
prayers and merits of the dead, than if it were wholly omitted,
and the dead alone mentioned. Besides, in all their litanies,
both verse and prose, where every honour is ascribed to dead
saints, there is no mention of Christ.

XXII. But their folly rises to such a pitch, that we have
here a striking view of the genius of superstition, which, when
It has once shaken off the reins, places in general no limits to
i'ts excursions. For after men had begun to regard the inter-
cession of saints, they by degrees gave to each his particular
attributes, so that sometimes one, sometimes another, might be

t04 INSTITUTES OF THE [bOOK III.

invoked as intercessor, according to the difference of the cases ;
then they chose each his particular sanit, to whose protection
they committed themselves as to the care of tutelary gods.
Thus they not only set up (as the prophet anciently accused
Israel) gods according to the number of their cities, (k) but even
according to the multitude of persons. But, since the saints
refer all their desires solely to the will of God, and observe it,
and acquiesce in it, he must entertain foolish and carnal, and
even degrading thoughts of them, who ascribes to them any
other prayer, than that in which they pray for the advent of the
kingdom of God ; very remote from which is what they pretend
concerning them — that every one of them is disposed by a
private affection more particularly to regard his own worship-
pers. At length multitudes fell even into horrid sacrilege,
by invoking them, not as subordinate promoters, but as prin-
cipal agents, in their salvation. See how low wretched mortals
fall, when they wander from their lawful station, the word of
God. I omit the grosser monstrosities of impiety, for which,
though they render them detestable to God, angels, and men,
they do not yet feel either shame or grief. Prostrate before the
statue or picture of Barbara, Catharine, and others, they mutter
Pater Nosier, " Our Father." This madness the pastors are
so far from endeavouring to remedy or to restrain, that, allured
by the charms of lucre, they approve and applaud it. But
though they attempt to remove from themselves the odium of
so foul a crime, yet what plea will they urge in defence of
this, that Eligius and Medardus are supplicated to look down
from heaven on their servants, and to assist them ? and the
holy Virgin to command her Son to grant their petitions ? It was
anciently forbidden at the Council of Carthage, that at the altar
any prayers should be made directly to the saints ; and it is
probable that, when those holy men could not wholly subdue
the force of depraved custom, they imposed this restraint, that
the public prayers might not be deformed by this phrase,
" Saint Peter, pray for us." But to how much greater lengths
of diabolical absurdity have they proceeded, who hesitate not
to transfer to dead men what exclusively belongs to God and
Christ !

XXIII. But when they attempt to make this intercession
appear to be founded on the authority of Scripture, they labour
in vain. We frequently read, they say, of the prayers of
angels ; and not only so, but the prayers of believers are said
to be carried by their hands into the presence of God. But if
they would compare saints deceased to angels, they ought to
prove that they are the ministering spirits who are delegated

(k) Jer. ii. 28; xi. 13.

CHAP. XX.] CHRISTIAN RELIGION. 105

to superintend the concerns of our salvation, whose province it
is to keep us in all our ways, who surround us, who ad-
vise and comfort us, who watch over us ; all of which offices
are committed to angels, but not to departed saints. (/) How
preposterously they include dead saints Avith angels, fully
appears from so many ditferent functions, by which the Scrip-
ture distinguishes some from others. No man will presume,
without previous permission, to act the part of an advocate
before an earthly judge : whence, then, have worms so great a
license to obtrude on God as intercessors those who are not
recorded to have been appointed to that office ? God has
been pleased to appoint the angels to attend to our salvation,
whence they frequent the sacred assemblies, and the Church
is to them a theatre, in which they admire the various and
"manifold wisdom of God." (m) Those who transfer to
others that which is peculiar to them, certainly confound and
pervert the order established by God, which ought to be in-
violable. With equal dexterity they proceed to cite other tes-
timonies. God said to Jeremiah, " Though Moses and Samuel
stood before me, yet my mind could not be toward this peo-
ple." (?i) How, they say, could he thus have spoken concern-
ing persons deceased, unless he knew that they were accus-
tomed to intercede for the living ? But I, on the contrary,
deduce this conclusion — That since it appears that neither
Moses nor Samuel interceded for the Israelites, there was then
no intercession of the dead. For who of the saints must we
believe to be concerned for the salvation of the people, when
this ceases to be the case with Moses, who far surpassed all
others in this respect while alive ? But if they pursue such
minute subtleties, that the dead intercede for the living, because
the Lord has said, "Though they interceded," I shall argue,
with far greater plausibility, in this manner — In the people's ex-
treme necessity, no intercession was made by Moses, of whom it
is said. Though he interceded. Therefore it is highly probable,
that no intercession is made by any other, since they are all so
far from possessing the gentleness, kindness, and paternal solici-
tude of Moses. This is indeed the consequence of their cavil-
ling, that they are wounded with the same weapons with which
they thought themselves admirably defended. But it is very
ridiculous, that a plain sentence should be so distorted ; only
because the Lord declares that he will not spare the crimes of
the people, even though their cause had been pleaded by
Bloses or Samuel, to whose prayers he had shown himself so
very propitious. This idea is very clearly deduced from a
similar passage of Ezekiel — "Though these three men, Noah,

{[) Heb. i. 14. Psalm xci. 11 ; xxxiv. 7. (wi) Ephes. iii. 10. (n) Jer. xv. 1.

VOL. II. 14

JOG INSTITUTES OF THE [bOOK 11 •

Daniel, and Job, were in the land, they should deliver but their
own souls by their righteousness, saith the Lord God ; " (o;
where he undoubtedly meant to signify, if two of them should
return to life again ; for the third was then alive, namely,
Daniel, who is well known to have given an incomparable
specimen of his piety, even in the flower of his youth. Let us
then leave them, whom the Scripture clearly shows to have
finished their course. Therefore Paul, when speaking of David,
does not say that he assists posterity by his prayers, but only
that "he served his own generation." (p)

XXIV. They further object — Shall we then divest them of
every benevolent wish, who through the whole course of their
lives breathed only benevolence and mercy ? Truly, as I do not
wish too curiously to inquire into their actions or thoughts, so
it is by no means probable that they are agitated by the im-
pulse of particular wishes, but rather that with fixed and per-
manent desires they aspire after the kingdom of God ; which
consists no less in the perdition of the impious, than in the
salvation of believers. If this be true, their charity also is
comprehended within the communion of the body of Christ,
and extends no further than the nature of that communion per-
mits. But though I grant that in this respect they pray for us,
yet they do not therefore relinquish their own repose, to be
distracted with earthly cares ; and much less are they there-
fore to be the objects of our invocation. Neither is it a neces-
sary consequence of this, that they must imitate the conduct
of men on earth by mutually praying for one another. For
this conduces to the cultivation of charity among them, while
they divide, as it were, between them, and reciprocally bear
their mutual necessities. And in this, indeed, they act accord-
ing to God's precept, and are not destitute of his promise ;
which two are always the principal points in prayer. No such
considerations have any relation to the dead ; whom when the
Lord has removed from our society, he has left us no inter-
course with them, nor them, indeed, as far as our conjectures
can reach, any with us. (q) But if any one plead, that they
cannot but retain the same charity towards us, as they are
united with us by the same faith, yet who has revealed that
they have ears long enough to reach our voices, and eyes so
perspicacious as to watch over our necessities ? They talk in
the schools of I know not what refulgence ot the Divine coun-
tenance irradiating them, in which, as in a mirror, they behold
from heaven the affairs of men. But to affirm this, especially
with the presumption with which they dare to assert it, what
is it but an attempt, by the infatuated dreams of our own
brains, forcibly to penetrate into the secret appointments of

(o) Ezek. xiv. 14. (p) Acts xiii. 36. (y) Eccles. ix. 5, 6.

CHAP. XX.] CHRISTIAN RELIGION. 107

God, without the authority of his word, and to trample the
Scripture under our feet? which so frequently pronounces our
carnal wisdom to be hostile to the wisdom of God: totally
condemns the vanity of our mind ; and directs all our reason
to be laid in the dust, and the Divine will to be the sole object
of our regard.

XXV. The other testimonies of Scripture which they ad-
duce in defence of this false doctrine, they distort with the
greatest perverseness. But Jacob (they say) prays that his
own name, and the name of his fathers, Abraham and Isaac,
might be named on his posterity, (r) Let us first inquire the
form of this naming, or calling on their names, among the
Israelites ; for they do not invoke their fathers to assist them ;
but they beseech God to remember his servants Abraham, Isaac,
and Jacob. Their example, therefore, is no vindication of those
who address the saints themselves. But as these stupid mor-
tals understand neither what it is to name the name of Jacob,
nor for what reason it should be named, we need not won-
der that they so childishly err even in the form itself This
phraseology more than once occurs in the Scriptures. For
Isaiah says, that the name of the husband is "called upon " the
wife who lives under his care and protection. The naming or
calling, therefore, of the name of Abraham upon the Israelites,
consists in their deducing their genealogy from him, and re-
vering and celebrating his memory as their great progenitor.
Neither is Jacob actuated by a solicitude for perpetuating the
celebrity of his name, but by a knowledge that all the happi-
ness of his posterity consisted in the inheritance of that cove-
nant which God had made with him : and perceiving that this
would be the greatest of all blessings to them, he prays that
they may be numbered among his childr.en ; which is only
transmitting to them the succession of the covenant. They,
on their part, when they introduce the mention of this in their
prayers, do not recur to the intercessions of the dead, but put
the Lord in remembrance of his covenant, in which their most
merciful Father has engaged to be propitious and beneficent
to them, for the sake of Abraham, Isaac, and Jacob. How
little the saints depended in any other sense on the merits
of their fathers, is evinced by the public voice of the Church
hi the prophet : " Thou art our Father, though Abraham be
ignorant of us, and Israel acknowledge us not : thou, O Lord,
art our Father, our Redeemer." (s) And when they thus
express themselves, they add at the same time, " O Lord,
return, for thy servants' sake ; " yet not entertaining a thought
of any intercession, but adverting to the blessing of the cove-

(r) Gen. xlviii. 16. (5) Isaiah Ixiii. 16

108 INSTITUTES OF THE [bOOK III.

nant. But now, since we have the Lord Jesus, in whose hand
the eternal covenant of mercy is not only made but confirmed
to us, — whose name should we rather plead in our prayers ?
And since these good doctors contend that the patriarchs are in
these words represented as intercessors, I wish to be informed
by them, why, in such a vast multitude, no place, not even the
lowest among them, is allotted to Abraham, the father of
the Church ? From what vile source they derive their advocates,
is well known. Let them answer me by proving it right, that
Abraham, whom God has preferred to all others, and elevated
to the highest degree of honour, should be neglected and sup-
pressed. The truth is, that since this practice was unknown in
the ancient Church, they thought proper, in order to conceal
its novelty, to be silent respecting the ancient fathers; as
though the difference of names were a valid excuse for a recent
and corrupt custom. But the objection urged by some, that
God is entreated to have mercy on the people for the sake of
David, is so far from supporting their error, that it is a decisive
refutation of it. For if we consider the character sustained by
David, he is selected from the whole company of the saints,
that God may fulfil the covenant which he made with him ;
so that it refers to the covenant, rather than to the person, and
contains a figurative declaration of the sole intercession of
Christ. For it is certain that what was peculiar to David,
as being a type of Christ, is niapplicable to any others.

XXVI. But it seems that some are influenced by the fre-
quent declarations which we read, that the prayers of the
saints are heard. Why ? Truly because they have prayed.
" They cried unto thee," says the Psalmist, " and were de-
livered ; they trusted in thee, and were not confounded." (t)
Therefore, let us likewise pray after their example, that we may
obtain a similar audience. But these men preposterously argue,
that none will be heard but such as have been once already
heard. How much more properly does James say, " Elias
was a man subject to like passions as we are, and he prayed
earnestly that it might not rain ; and it rained not on the earth
by the space of three years and six months. And he prayed
again, and the heaven gave rain, and the earth brought forth
her fruit." (u) What ! does he infer any peculiar privilege of
Elias, to which we should have recourse ? Not at all ; but he
shows the perpetual efficacy of pure and pious prayer, to ex-
hort us to pray in a similar manner. For we put a mean con-
struction on the promptitude and benignity of God in hearing
them, unless we be encouraged by such instances to a firmer
reliance on his promises ; in which he promises to hear, not
one or two, or even a few, but all who call upon his name.

(t) Psalm xxii. 5. (m) James v. 17, 18.

CHAP. XX.] CHRISTIAN RELIGION. 109

And this ignorance is so much the less excusable, because they
appear almost professedly to disregard so many testimonies of
Scripture. David experienced frequent deliverances by the
Divine power ; was it that he might arrogate it to himself, in
order to deliver us by his interposition ? He makes some very
different declarations : " The righteous shall compass me about ;
for thou shalt deal bountifully with me." (x) Again : " They
looked unto him, and were lightened ; and their faces were not
ashamed. This poor man cried, and the Lord heard him, and
saved him out of all his troubles." (y) The Psalms contain
n.any such prayers, in which he implores God to grant his
requests from this consideration, that the righteous may not be
put to shame, but may be encouraged by his example to enter-
tain a good hope. Let us be contented at present with one
instance : " For this shall every one that is godly pray unto
thee in a time when thou mayest be found ; " (2;) a text which
I have the more readily cited, because the hireling and cavil-
ling advocates of Popery have not been ashamed to plead it to
prove the intercession of the dead. As though David had any
other design than to show the effect which would proceed from
the Divine clemency and goodness when his prayers should be
heard. And in general it must be maintained, that an ex-
perience of the grace of God, both to ourselves and to others,
affords no small assistance to confirm our faith in his promises.
I do not recite numerous passages, where he proposes to him-
self the past blessings of God as a ground of present and future
confidence, since they will naturally occur to those who peruse
the Psalms. Jacob by his example had long before taught the
same lesson : " I am not worthy of the least of all the mercies,
and of all the truth, which thou hast showed unto thy servant ;
for with my staff I passed over this Jordan ; and now I am be-
come two bands." (a) He mentions the promise indeed, but not
alone ; he likewise adds the effect, that he may in future con-
fide with the greater boldness in the continuance of the Divine
goodness towards him. For God is not like mortals, who grow
w^eary of their liberality, or whose wealth is exhausted ; but is
to be estimated by his own nature, as is judiciously done by
David, when he says, " Thou hast redeemed me, O Lord God
of truth." (6) After ascribing to him the praise of his salva-
tion, he adds, that he is a God of truth ; because, unless he
were perpetually and uniformly consistent with himself, there
could not be derived from his benefits a sufficient argument for
confiding in him, and praying to him. But when we know
'.hat every act of assistance, which he affords us, is a specimen

(z) Psalm cxlii. 7. (y) Psalm xxxiv. 5, 6. (z) Psalm xx.xii. 6.

(a) Gen. xxxu. 10. (b) Psalm xxxi. 5.

110 INSTITUTES OF THE [bOOK III.

and proof of his goodness and faithfulness, we shall have no
reason to fear lest our hopes be confounded or our expectations
disappointed,

XXVII. Let us conclude this argument in the following
manner : Since the Scripture represents the principal part of
Divine Avorship to be an invocation of God, as he, in preference
to all sacrifices, requires of us this duty of piety, no prayer can
without evident sacrilege be directed to any other. Wherefore
also the Psalmist says, " If we have stretched out our hands
to a strange god, shall not God search this out? " (c) Besides,
since God will only be invoked in faith, and expressly com-
mands prayers to be conformed to the rule of his word ; finally,
since faith founded on the word is the source of true prayer, —
as soon as the least deviation is made from the word, there must
necessarily be an immediate corruption of prayer. But it has
been already shown, that if the whole Scripture be consulted,
this honour is there claimed for God alone. With respect to
the oflice of intercession, we have also seen, that it is peculiar
to Christ, and that no prayer is acceptable to God, unless it be
sanctified by this Mediator. And though believers mutually
pray to God for their brethren, we have proved that this dero-
gates nothing from the sole intercession of Christ ; because
they all commend both themselves and others to God in a
reliance upon it. Moreover we have argued, that this is inju-
diciously applied to the dead, of whom we nowhere read that
they are commanded to pray for us. The Scripture frequently
exhorts us to the mutual performance of this duty for each
other ; but concerning the dead there is not even a syllable ;
and James, by connecting these two things, " Confess your
faults one to another, and pray one for another," tacitly ex-
cludes the dead, (d) Wherefore, to condemn this error, this
one reason is sufficient, that right prayer originates in faith,
and that faith is produced by hearing the word of God, where
there is no mention of this fictitious intercession ; for the teme-
rity of superstition has chosen itself advocates, who were not
of Divine appointment. For whilst the Scripture abounds
with many forms of prayer, there is not to be found an exam-
ple of this advocacy, without which the Papists believe there
can be no prayer at all. Besides, it is evident that this super-
stition Jias arisen from a want of faith, because they either
were not content with Christ as their intercessor, or entirely
denied him this glory. The latter of these is easily proved
from their impudence ; for they adduce no argument more valid
to show that we need the mediation of the saints, than when
they object that we are unworthy of familiar access to God.

CHAP. XX.] CHRISTIAN RELIGION, 111

Which indeed we acknowledge to be strictly true ; but we
thence conchide, that they rob Christ of every thing, who con-
sider his intercession as unavaiUng without the assistance of
George and Hippolytus, and other such phantasms.

XXVIII. But though prayer is properly restricted to wishes
and petitions, yet there is so great an affinity between petition
and thanksgiving, that they may be justly comprehended
under the same name. For the species which Paul enume-
rates, fall under the first member of this division. In requests
and petitions we pour out our desires before God, imploring
those things which tend to the propagation of his glory and the
illustration of his name, as well as those benefits which conduce
to our advantage. In thanksgiving we celebrate his benefi-
cence towards us with due praises, acknowledging all the bless-
ings we have received as the gifts of his liberality. Therefore
David has connected these two parts together : " Call upon me
in the day of trouble : I will deliver thee, and thou shalt glorify
me." (e) The Scripture, not without reason, enjoins us the
continual use of both ; for we have elsewhere said that our
want is so great, and experience itself proclaims that we are
molested and oppressed on every side with such numerous and
great perplexities, that we all have sufficient cause for unceas-
ing sighs, and groans, and ardent supplications to God. For
though they enjoy a freedom from adversity, yet the guilt of
their sins, and the inrmmerable assaults of temptation, ought to
stimulate even the most eminent saints to pray for relief. But
of the sacrifice of praise and thanksgiving there can be no inter-
ruption, without guilt ; since God ceases not to accumulate on
us his various benefits, according to our respective cases, in order
to constrain us, inactive and sluggish as we are, to the exercise
of gratitude. Finally, we are almost overwhelmed with such
great and copious effusions of his beneficence ; we are surrounded,
whithersoever we turn our eyes, by such numerous and amazing
miracles of his hand, that we never want matter of praise and
thanksgiving. And to be a little more explicit on this point,
since all our hopes and all our help are in God, (which has
already been sufficiently proved,) so that we cannot enjoy
prosperity, either in our persons or in any of our affairs, without
his benediction, — it becomes us assiduously to commend to him
ourselves and all our concerns. Further, whatever Ave think,
speak, or act, let all our thoughts, words, and actions be under
his direction, subject to his will, and finally in hope of his as-
sistance. For the curse of God is denounced on all, who
deliberate and decide on any enterprise in a reliance on them-
selves or on any other, who engage in or attempt to begin any

(e) Psalm 1. 15.

1 12 INSTITUTES OF THE [bOOK III.

undertaking independently of his will, and without invoking his
aid. And since it has already been several times observed, that
he is justly honoured when he is acknowledged to be the
Author of all blessings, it thence follows that they should all
be so received from his hand, as to be attended with unceasing
thanksgiving ; and that there is no other proper method of
using the benefits which tlow to us from his goodness, but by
continual acknowledgments of his praise, and unceasing expres-
sions of our gratitude. For Paul, when he declares that they are
" sanctified by the word of God and prayer," at the same time
implies, that they are not at all holy and pure to us without
the word and prayer ; (/) the word being metonymically used
to denote faith. Wherefore David, after experiencing the good-
ness of the Lord, beautifully declares, " He hath put a new
song in my mouth ; " (g") in which he certainly implies that we
are guilty of a criminal silence, if we omit to praise him for
any benefit ; since, in every blessing he bestows on us, he gives
us additional cause to bless his name. Thus also Isaiah, pro-
claiming the unparalleled grace of God, exhorts believers to a
new and uncommon song. (A) In which sense David elsewhere
says, " O Lord, open thou my lips ; and my mouth shall show
forth thy praise." {i) Hezekiah likewise, and Jonah, declare
that the end of their deliverance shall be to sing the Divine
goodness in the temple, (k) David prescribes the same general
rule for all the saints. " What shall I render (says he) unto the
Lord for all his benefits towards me ? I will take the cup of
salvation, and call upon the name of the Lord." (I) And this
is followed by the Church in another psalm : " Save us, O
Lord our God, to give thanks unto thy holy name, and to tri-
umph in thy praise." (m) Again : " He will regard the prayer
of the destitute, and not despise their prayer. This shall be
written for the generation to come ; and the people which
shall be created shall praise the Lord. To declare the name
of the Lord in Zion, and his praise in Jerusalem." (?i) More-
over, whenever believers entreat the Lord to do any thing
'' for his name's sake," as they profess themselves unworthy
to obtain any blessing on their own account, so they lay them-
selves under an obligation to thanksgiving ; and promise that
the Divine beneficence shall be productive of this proper eflect
on them, even to cause them to celebrate its fame. Thus
Hosea, speaking of the future redemption of the Church, ad-
dresses the Lord : " Take away all iniquity, and receive us
graciously ; so will we render the calves of our lips." (o) Nor
do the Divine blessings only claim the praises of the tongue,

(/) 1 Tim. iv. 5. (i) Psalm li. 15. (m) Psalm cvi. 47.

(g) Psalm xl. 3. {k) Isaiah xxxviii. 20. Jonah ii. 9. (w) Psalm cii. 17, &c.

(A) Isaiaii xlii. 10. (0 Psalm cxvi. 12, 13. (o) Hosea xiv. 2.

CHAP. XX.] CHRISTIAN RELIGION. 113

but naturally conciliate our love. " I love the Lord (says David)
because he hath heard my voice and my supplications." (p) In
another place also, enumerating the assistances he had expe-
rienced, "I will love thee, O Lord, my strength." (^f) Nor
will any praises ever please God, but such as tiow from this
ardour of love. We must likewise remember the position of
Paul, that all petitions, to which thanksgiving is not annexed,
are irregular and faulty. For thus he speaks : " In every thing
by prayer and supplication with thanksgiving, let your requests
be made known unto God." (r) For since moroseness, weari-
ness, impatience, pungent sorrow and fear, impel many to
mutter petitions, he enjoins such a regulation of the affections,
that believers may cheerfully bless God, even before they have
obtained their requests. If this connection ought to exist
in circumstances apparently adverse, God lays us under a still
more sacred obligation to sing his praises, whenever he grants
us the enjoyment of our wishes. But as we have asserted that
our prayers, which had otherwise been defiled, are consecrated
by the intercession of Christ, so the apostle, when he exhorts
us " by Christ to offer the sacrifice of praise," (s) admonishes
us that our lips are not sufficiently pure to celebrate the name
of God, without the intervention of the priesthood of Christ.
Whence we infer, how prodigious must be the fascination of
the Papists, the majority of whom wonder that Christ is called
an Advocate. This is the reason why Paul directs to " pray
without ceasing," and "in every thing to give thanks;" (t)
because he desires that all men, with all possible assiduity, at
every time and in every place, and in all circumstances and
aflairs, may direct their prayers to God, expecting all from him,
and ascribing to him the praise of all, since he affords us
perpetual matter of prayer and praise. ^

XXIX. But this diligence in prayer, although it chiefly
respects the particular and private devotions of each individual,
has, notwithstanding, some reference also to the public prayers
of the Church. But these cannot be unceasing, nor ought they
to be conducted otherwise than according to the polity which is
appointed by the common consent. This, indeed, I confess.
For therefore also certain hours are fixed and prescribed, though
indifterent with God, yet necessary to the customs of men, that
the benefit of all may be regarded, and all the affairs of the
Church be administered, according to the direction of Paul,
'•decently and in order." (u) But this by no means prevents
it from being the duty of every Church often to stimulate them-
selves to a greater frequency of prayer, and also to be inflamed

'<■ (t) 1 Thess. V. 17, 18.

15. (m) 1 Cor. xiv. 40.

(p) Psalm cxvi. I.
(q) Psalm xviii. 1.

(r) Phil, iv
(s) Heb. xi

VOL. II.

114 INSTITUTES OF THE [bOOK III,

with more ardent devotion on the pressure of any necessity
unusually great. But the place to speak of perseverance, which
is nearly allied to unceasing diligence, will be towards the end.
Moreover these things aiford no encouragement to those vain
repetitions which Christ has chosen to interdict us ; (x) for he
does not forbid us to pray long or frequently, or with great
fervour of affection ; but he forbids us to confide in our ability
to extort any thing from God by stunning his ears with gar-
rulous loquacity, as though he were to be influenced by the arts
of human persuasion. For we know that hypocrites, who do
not consider that they are concerned with God, are as pompous
in their prayers as in a triumph. For that Pharisee, Avho
thanked God that he was not like other men, (y) undoubtedly
flattered himself in the eyes of men, as if he wished to gain by
his prayer the reputation of sanctity. Hence that /SarToXo^ia (vain
repetition) which from a similar cause at present prevails among
the Papists ; while some vainly consume the time by reite-
rating the same oraisons, and others recommend themselves
among the vulgar by a tedious accumulation of words. Since
this garrulity is a puerile mocking of God, we need not wonder
that it is prohibited in the Church, that nothing may be heard
there but what is serious, and proceeds from the very heart.
Very similar to this corrupt practice is another, which Christ
condemns at the same time ; that hypocrites, for the sake of
ostentation, seek after many witnesses of their devotions, and
ratber pray in the market-place, than that their prayers should
want the applause of the world. But as it has been already
observed that the end of prayer is to elevate our minds towards
God, both in a confession of his praise and in a supplication of
his aid, we may learn from this that its principal place is in the
mind and heart ; or, rather, that prayer itself is the desire of the
inmost heart, which is poured out and laid before God the
searcher of hearts. Wherefore our heavenly Teacher, as has
already been mentioned, when he intended to deliver the best
rule respecting prayer, gave the following command: "Enter
into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret ; and thy Father which seeth in
secret shall reward thee openly." {z) For when he has dis
suaded from imitating the example of hypocrites, who endea-
voured by the ambitious ostentation of their prayers to gain the
favour of men, he immediately adds a better direction, which is,
to enter into our closet, and there to pray with the door shut.
In which words, as I understand them, he has taught us to seek
retirement, that we may be enabled to descend into our own
hearts, with all our powers of reflection, and promised us that

(z) Matt. vi. 7. {y) Luke xviii. 11. (2) Matt. vi. 6.

CHRISTIAN RELIGION.

115

God, whose temples our bodies ought to be, will accede to the
desires of our souls. For he did not intend to deny the expedi-
ency of praying also in other places ; but shows that prayer is a
kind of secret thing, which lies principally in the heart, and re-
quires a tranquillity of mind undisturbed by all cares. It was
not without reason, therefore, that the Lord himself, when he
would engage in an unusual vehemence of devotion, retired to
some solitary place, far from the tumult of men ; but with a view
to admonish us by his own example, that we ought not to neglect
these helps, by which our hearts, naturally too inconstant, are
more intensely fixed on the devotional exercise. But notwith-
standing, as he did not refrain from praying even in the midst
of a multitude, if at any time the occasion required it, so we,
in all places where it may be necessary, should "lift up holy
hands." (a) And so it is to be concluded, that whoever
refuses to pray in the solemn assembly of the saints, knows
nothing of private prayer, either solitary or domestic. And
again, that he who neglects solitary and private prayer, how
sedulously soever he may frequent the public assemblies, only
forms there such as are mere wind, because he pays more de-
ference to the opinion of men than to the secret judgment of
God. In the mean time, that the common prayers of the
Church might not sink into contempt, God anciently distin-
guished them by splendid titles, especially when he called the
temple a "house of prayer." (6) For by this expression he
taught both that the duty of prayer is a principal part of his
worship, and that the temple had been erected as a standard for
believers, in order that they might engage in it with one
consent. There was also added a remarkable promise : " Praise
waiteth for thee, O God, in Sion ; and unto thee shall the vow
be performed;" (c) in which words the Psalmist informs us
that the prayers of the Church are never in vain, because the
Lord supplies his people with perpetual matter of praise and
joy. But though the legal shadows have ceased, yet since it
has been the Divine will by this ceremony to maintain a unity
of faith among us also, the same promise undoubtedly belongs
to us, Christ having confirmed it with his own mouth, and
Paul having represented it as perpetually valid.

XXX. Now, as God in his word commands believers to
unite in common prayers, so also it is necessary that public
temples be appointed for performing them ; where they who
refuse to join with the people of God in their devotions, have
no just reason for abusing this pretext, that they enter into
their closets, in obedience to the Divine mandate. For he who
promises to grant whatever shall be implored by two or three

(a) 1 Tim. ii. 8. {b) Isaiah Ivi. 7. (c) Psalm Ixv. 1.

116 INSTITUTES OF THE [bOOK III.

persons convenea in his name, {d) proves that he is far from
despising prayers offered in public ; provided they be free from
ostentation and a desire of human applause, and accompanied
with a sincere and real atfection dwelling in the secret recesses
of the heart. If this be the legitimate use of temples, as it
certainly is, there is need of great caution, lest we either con-
sider them as the proper habitations of the Deity, where he
may be nearer to us to hear our prayers, — an idea which has be-
gun to be prevalent for several ages, — or ascribe to them I know
not what mysterious sanctity, which might be supposed to ren-
der our devotions more holy in the Divine view. For since
we are ourselves the true temples of God, we must pray within
ourselves, if we wish to invoke him in his holy temple. But
let us, who are directed to worship the Lord " in spirit and in
truth," (e) without any difference of place, relinquish those
gross ideas of religion to the Jews or pagans. There was,
indeed, anciently a temple dedicated, by Divine command, to
the oblatioy of prayers and sacrifices : at that time the truth was
figuratively concealed under such shadows ; but now, having
been plainly discovered to us, it no longer permits an exclusive
attachment to any material temple. Nor, indeed, was the
temple recommended to the Jews that they might enclose the
Divine presence within its walls, but that they might be em-
ployed in contemplating a representation of the true temple.
Therefore Isaiah and Stephen have sharply reprehended those
who suppose that God dwells in any respect '• in temples made
with hands." (/)

XXXI. Hence it is moreover clearly evident, that neither
voice nor singing, if used in prayer, has any validity, or produces
the least benefit with God, unless it proceed from the inmost
desire of the heart. But they rather provoke his wrath against
us, if they be only emitted from the lips and throat ; since that
is an abuse of his sacred name, and a derision of his majesty ;
as we conclude from the words of Isaiah, which, though their
meaning be more extensive, contain also a reproof of this of-
fence : " The Lord said. Forasmuch as this people draw near
me with their mouth, and with their lips do honour me, but
have removed their heart far from me, and their fear toward
me is taught by the precept of men, — therefore, behold, I will
proceed to do a marvellous work among this people, even a
marvellous work and a wonder ; for the wisdom of their wise
men shall perish, and the understanding of their prudent men
shall be hid." {g) Nor do we here condemn the use of the
voice, or singing, but rather highly recommend them, provided

(r/) Matt, xviii. 20. (/) Isaiah Ixvi. 1. Acts vii. 43.

(e) John iv. 23. (^) Isaiah xxix, 13, 14. Matt. xv. 8, 9.

CHAP. XX.] CHRISTIAN RELIGION. 117

they accompany the affection of the heart. For they exercise
the mind in Divine meditation, and fix the attention of the
heart ; which by its hibricity and versatihty is easily relaxed
and distracted to a variety of objects, unless it be supported by
various helps. Besides, as the glory of God ought in some
respect to be manifested in every part of our bodies, to this
service, both in singing and in speaking, it becomes us espe-
cially to addict and devote our tongues, which were created for
the express purpose of declaring and celebrating the Divine
praises. Nevertheless the principal use of the tongue is in the
public praj'-ers which are made in the congregations of be-
lievers ; the design of which is, that with one common voice,
and as it were with the same mouth, we may all at once pro-
claim the glory of God, whom we worship in one spirit and
with the same faith ; and this is publicly done, that all inter-
changeably, each one of his brother, may receive the confes-
sion of faith, and be invited and stimulated by his example.

XXXII. Now, the custom of singing in churches (to speak
of it by the way) not only appears to be very ancient, but that
it was even used by the apostles, may be concluded from these
words of Paul : "I will sing with the spirit, and I will sing
with the understanding also."(/«) Again, to the Colossians :
" Teaching and admonishing one another in psalms, and
hymns, and spiritual songs, singing with grace in your hearts
to the Lord." («') For in the former passage he inculcates
singing with the voice and with the heart ; and in the latter he
recommends spiritual songs, which may conduce to the mutual
edification of the saints. Yet that it was not universal is
proved by Augustine, who relates that in the time of Ambrose,
the church at Milan first adopted the practice of singing, when,
during the persecution of the orthodox faith by Justina, the
mother of Valentinian, the people were unusually assiduous in
their vigils ; and that the other Western churches followed.
For he had just before mentioned that this custom had been
derived from the churches of the East. He signifies also, in
the second book of his Retractations, that in his time it was
received in Africa. "One Hilary, (says he,) who held the
tribunitial office, took every opportunity of loading with ma-
licious censures the custom which was then introduced at Car-
thage, that hymns from the Book of Psalms should be sung at
the altar, either before the oblation, or while that which had
been off'ered was distributed to the people. In obedience to
the commands of my brethren, T answered him." And cer-
tainly if singing be attempered to that gravity which becomes
the presence of God and of angels, it adds a dignity and grace

(A) 1 Cor. xiv. 15. (i) Col. iii. 16.

118 INSTITUTES OF THE [bOOK HI.

to sacred actions, and is very efRcacious in exciting the mind
to a true concern and ardour of devotion. Yet great caution is
necessary, that the ears be not more attentive to the modulation
of the notes, than the mind to the spiritual import of the words.
With which danger Augustine confesses himself to have been
so affected, as sometimes to have wished for the observance of
the custom instituted by Athanasius, who directed that the
reader should sound the words with such a gentle inflection of
voice, as would be more nearly allied to rehearsing than to
singing. But when he recollected the great benefit which
himself had received from singing, he inclined to the other
side. With the observance, therefore, of this limitation, it is
without doubt an institution of great solemnity and usefulness.
As, on the reverse, whatever music is composed only to please
and delight the ear, is unbecoming the majesty of the Church,
and cannot but be highly displeasing to God.

XXXIII. Hence also it plainly appears, that public prayers
are to be composed, not in Greek among the Latins, nor in
Latin among the French or English, as has hitherto been uni-
versally practised ; but in the vernacular tongue, which may
be generally understood by the whole congregation ; for it
ought to be conducted to the edification of the whole Church,
to whom not the least benefit can result from sounds which
they do not understand. But they who disregard the voice
both of charity and of humanity, ought at least to discover
some little respect for the authority of Paul, whose words are
free from all ambiguity : " When thou shalt bless with the
Spirit, how shall he that occupieth the room of the unlearned
say Amen at thy giving of thanks, seeing he understandeth
not what thou sayest ? For thou verily givest thanks well,
but the other is not edified." {k) Who, then, can sufficiently
wonder at the unbridled license of the Papists, who, notwith-
standing this apostolic caution against it, are not afraid to bel-
low their verbose prayers in a foreign language, of which they
neither sometimes understand a syllable themselves, nor wish
a syllable to be understood by others ! But Paul directs to a
different practice: "What is it then? (says he) I will pray
with the spirit, and I will pray with the understanding also : I
will sing with the spirit, and I will sing with the understand-
ing also." (/) Signifying by the word spirit the peculiar gift
of tongues, which was abused by some of its possessors, when
they separated it from understanding. Thus it must be fully
admitted, that both in public and in private prayer, the tongue,
unaccompanied by the heart, cannot but be highly displeasing

Qi) 1 Cor. xiv. 16, 17. (/) 1 Cor. xiv. 15.

CHAP. XX.] CHRISTIAN RELIGION. 119

ardour of meditation, to rise to a much higher elevation than
can ever be attained by the expression of the tongue ; lastly,
that the tongue is indeed not necessary to private prayer, any
further than as the mind is insufficient to arouse itself, or as
the vehemence of its emotions irresistibly carries the tongue
along with them. For though some of the best prayers are
not vocal, yet it is very common, under strong emotions, for the
tongue to break forth into sounds, and the other members into
gestures, without the least ostentation. Hence the uncertain
muttering of Hannah, (m) somewhat similar to which is expe-
riei]ced by the saints in all ages, when they break forth into
abrupt and imperfect sounds. The corporeal gestures usually
observ^ed in prayer, such as kneeling and uncovering the head,
are customs designed to increase our reverence of God.

XXXIV. Now, we must learn not only a certain rule, but
also the form of praying ; even that which our heavenly Father
has given us by his beloved Son ; (n) in which we may recog-
nize his infinite goodness and clemency. For beside advising
and exhorting us to seek him in all our necessities, as chil-
dren, whenever they are afflicted with any distress, are accus-
tomed to have recourse to the protection of their parents ; seeing
that we did not sufficiently perceive how great was our poverty,
what it was right to implore, or what would be suitable to our
condition, he has provided a remedy even for this our igno-
rance, and abundantly supplied the deficiencies of our capacity.
For he has prescribed for us a form, in which he gives a state-
ment of all that it is lawful to desire of him, all that is condu-
cive to our benefit, and all that it is necessary to ask. From
this kindness of his, we derive great consolation in the persuasion
that we pray for nothing absurd, nothing injurious or unseason-
able ; in a word, nothing but what is agreeable to him ; since our
petitions are almost in his own words. Plato, observing the igno-
rance of men in presenting their supplications to God, which if
granted were frequently very detrimental to them, pronounces
this to be the best method of praying, borrowed from an an-
cient poet : " King Jupiter, give us those things which are
best, whether we pray for them or not ; but command evil
things to remain at a distance from us, even though we implore
them." And indeed the wisdom of that heathen is conspicu-
ous in this instance, since he considers it as very dangerous to
supplicate the Lord to gratify all the dictates of our appetites ;
and at the same time discovers our infelicity, who cannot,
without danger, even open our mouths in the presence of God,
unless we be instructed by the Spirit in the right rule of
prayer, (o) And this privilege deserves to be the more highly

(m) 1 Sam. i. 13. (n) Matt. vi. 9. Luke xi. 2. (o) Rom. viii. 26, 27

120 INSTITUTES OF THE [bOOK III,

valued by us, since the only begotten Son of God puts words
into our mouths, which may deliver our minds from all hesi-
tation.

XXXV. This form or rule of prayer, whichever appellation
be given to it, is composed of six petitions. For my reason for
not agreeing with those who divide it into seven parts is, that
the Evangelist appears, by the insertion of the adversative con-
junction, to connect together these two clauses ; as though he
had said, Suffer us not to be oppressed with temptation, but
rather succour our weakness, and deliver us, that we may not
fall. The ancient writers of the Church also are of our
opinion ; so that what is now added in Matthew in the seventh
place, must be explained as belonging to the sixth petition.
Now, though the whole prayer is such, that in every part of it
the principal regard must be paid to the glory of God, yet to
this the first three petitions are particularly devoted, and to
this alone we ought to attend in them, without any consider-
ation of our own interest. The remaining three concern our-
selves, and are expressly assigned to supplications for those
things which tend to our benefit. As when we pray that
God's name may be hallowed, since he chooses to prove
whether our love and worship of him be voluntary, or dictated
by mercenary motives, we must then think nothing of our
own interest, but his glory must be proposed as the only object
of our fixed attention ; nor is it lawful for us to be differently
affected in the other petitions of this class. And this indeed
conduces to our great benefit ; because, when the Divine name
is hallowed or sanctified as we pray, it becomes likcAvise our
sanctification. But our eyes should overlook, and be, as it were,
blind to such advantage, so as not to pay the least regard to it.
And even if we were deprived of all hope of private benefit, yet
this hallowing, and the other things which pertain to the glory
of God, ought still to be the objects of our desires and of our
prayers. This is conspicuous in the examples of Moses and
Paul, (p) who felt a pleasure in averting their minds and eyes
from tliemselves, and in praying with vehement and ardent zeal
for their own destruction, that they might promote the king-
dom and glory of God even at the expense of their own happi-
ness. On the other hand, when we pray that our daily bread
may be given us, although we wish for what is beneficial to
ourselves, yet here also we ought principally to aim at the glory
of God, so as not even to ask it, unless it tend to his glory.
Now, let us attempt an explanation of the prayer itself.

XXXVI. Our Father, who art in heaven, &c. The first
idea that occurs is, what we have before asserted, that we ought

(p) Exod. xxxii. 32. Rom. ix. 3.

CHAP. XX.] CHRISTIAN RELIGION. 121

never to present a prayer to God bat in the name of Christ,
since no other name can recommend it to his regard. For by
cahing God our Father, we certainly plead the name of Christ.
For with what confidence could any one call God his Father ?
who could proceed to such a degree of temerity, as to arrogate
to himself the dignity of a son of God, if we had not been
adopted as the children of his grace in Christ ? who, being his
true Son, has been given by him to us as our brother, that the
character which properly belongs to him by nature, may be-
come ours by the blessing of adoption, if we receive this in-
estimable favour with a steady faith ; as John says, that to
them is given " power to become the sons of God, even to
them that believe on the name of the only begotten of the
Father." (q) Therefore he denominates himself our Father,
and wishes us to give him the same appellation ; delivering
us from all diffidence by the great sweetness of this name,
since the atfection of love can nowhere be found in a stronger
degree than in the heart of a father. Therefore he could not
give us a more certain proof of his infinite love towards us,
than by our being denominated the sons of God. But his love
to us is as much greater and more excellent than all the love
of our parents, as he is superior to all men in goodness and
mercy ; (r) so that though all the fathers in the world, divested
of every emotion of paternal atfection, should leave their chil-
dren destitute, he will never forsake us, because "he cannot
deny himself " (s) For we have his promise, "If ye, then,
being evil, know how to give good gifts unto your children,
how much more shall your Father which is in heaven ?" (^)
Again, in the prophet : " Can a woman forget her child ? Yea,
they may forget, yet will I not forget thee." (w) But if we are
his sons, then, as a son cannot commit himself to the protec-
tion of a stranger and an alien, without at the same time com-
plaining of the cruelty or poverty of his father, so neither can
we seek supplies for our wants from any other quarter than
from him, without charging him with indigence and inability,
or with cruelty and excessive austerity.

XXXVII. Neither let us plead that we are justly terrified
by a consciousness of our sins, which may cause even a merci-
ful, kind Father to be daily ofiended with us. For if, among
men, a son can conduct his cause with his father by no better
advocate, can conciliate and recover his lost favour by no bet-
ter mediator, than by approaching him as an humble suppliant,
acknowledging his own guilt, and imploring his father's mercy,
(for the bowels of a father could not conceal their emotions at

(j) John i. 12, 14. (r) 1 John iii. 1. Psabn xxvii. 10. Isaiah Ixiii. 16

(s) 2 Tim. ii. 13. (t) Matt. vii. il. (u) Isaiah xhx. 15.

VOL. II. 16

122 INSTITUTES OF THE [bOOK IH,

such supplications,) Avhat will he do, who is "the Father of
mercies, and the God of all comfort ? " (x) Will he not heai
the cries and groans of his children when they deprecate his
displeasure for themselves, especially since it is to this that he
invites and exhorts us ; rather than attend to any intercessions
of others, to which they resort in great consternation, not with-
out some degree of despair, arising from a doubt of the kind-
ness and clemency of their Father ? Of this exuberance of
paternal kindness, he gives us a beautiful representation in a
parable ; (y) where a father meets and embraces a son Avho had
alienated himself from his family, who had dissolutely lavished
his substance, who had grievously offended him in every re-
spect : nor does he wait till he actually supi)licates for pardon,
but anticipates him, recognizes him when returning at a great
distance, voluntarily runs to meet him, consoles him, and re-
ceives him into favour. For by proposing to our view an ex-
ample of such great kindness in a man, he intended to teach us
how much more abundant compassion we ought, notwithstand-
ing our mgratitude, rebellion, and wickedness, to expect from
him, who is not only our Father, but the most benevolent and
merciful of all fathers, provided we only cast ourselves on his
mercy. And to give us the more certain assurance that he is such
a Father, if we be Christians, he will be called not only " Father,"
but expressly " Our Father ; " as though we might address him
in the following manner : O Father, whose affection towards thy
children is so strong, and whose readiness to pardon them is so
great, we thy children invoke thee and pray to thee, under the
assurance and full persuasion that thou hast no other than a
paternal affection towards us, how unworthy soever we are of
such a Father. But because the contracted capacities of our
minds cannot conceive of a favour of such immense magnitude,
we not only have Christ as the pledge and earnest of adoption,
but as a witness of this adoption he gives us the Spirit, by
whom we are enabled with a loud voice freely to cry, " Abba,
Father." (z) Whenever, therefore, we may be emlDarrassed
by any difficulty, let us remember to supplicate him, that he
will correct our timidity, and give us this spirit of magnanimity
to enable us to pray with boldness.

XXXVIII. But since we are not instructed, that every indi-
vidual should appropriate him to himself exclusively as his
Father, but rather that we should all in common call him Our
Father, we are thereby admonished how strong a fraternal
aftection ought to prevail among us, who, by the same pri-
vilege of mercy and free grace, are equally the children of such
a Father. For if we all have one common Father, (a) from

(z) SCor.i. 3. (j/) Luke XV. 11, &c. (2) Gal. iv. 6. (a) Matt, xxiii. 9,

CHAP. XX.] CHRISTIAN RELIGION. 123

whom proceeds every blessing we enjoy, there ought to be
notliing exckisively appropriated by any among us, but what
we should be ready to communicate to each other with the
greatest alacrity of heart, whenever necessity requires. Now,
if we desire, as we ought, to exert ourselves for our mutual
assistance, there is nothing in which we can better promote
the interests of our brethren, than by commending them to the
providential care of our most benevolent Father, with whose
mercy and favour no other want can be experienced. And,
indeed, this is a debt which we owe to our Father himself.
For as he who truly and cordially loves any father of a family,
feels likewise a love and friendship for his whole household,
in the same manner, our zeal and affection towards this hea-
venly Father must be shown towards his people, his family, his
inheritance, whom he has dignified with the honourable appel-
lation of the "fulness" of his only begotten Son. (6) Let a
Christian, then, regulate his prayers by this rule, that they be
common, and comprehend all who are his brethren in Christ ;
and not only those whom he at present sees and knows to be
such, but all men in the world ; respecting whom, what God
has determined is beyond our knowledge ; only that to wish
and hope the best concerning them, is equally the dictate of
piety and of humanity. It becomes us, however, to exercise a
peculiar and superior affection " unto them who are of the
household of faith ; " whom the apostle has in every case re-
commended to our particular regards, (c) In a word, all our
prayers ought to be such, as to respect that community which
our Lord has established in his kingdom and in his family.

XXXIX. Yet this is no objection to the lawfulness of par-
ticular prayers, both for ourselves and for other certain indi-
viduals ; provided our minds be not withdrawn from a regard
to this community, nor even diverted from it, but refer every
thing to this point. For though the words of them be singular,
yet as they are directed to this end, they cease not to be com-
mon. All this may be rendered very intelligible by a simili-
tude. God has given a general command to relieve the wants
of all the poor ; and yet this is obeyed by them who to that
end succour the indigence of those whom they either know or
see to be labouring under poverty ; even though they pass by
multitudes who are oppressed with necessities equally severe,
because neither their knowledge nor al3rility can extend to all.
In the same manner, no opposition is made to the Divine will
by them who, regarding and considering this common society
of the Church, present such particular prayers, in which, with
a public spirit, but in particular terms, they recommend to God

{b) Ephes. i. 23. (c) Gal. vi. 10.

124 INSTITUTES OF THE [bOOK III.

themselves or others, Avhose necessity he has placed within
their more immediate knowledge. However, there is not a
perfect similarity in every respect between prayer and donation
of alms, for mnnificence cannot be exercised but towards them
whose wants we have perceived : but we may assist by our
prayers even the greatest strangers, and those with whom we
are the most unacquainted, how distant soever they may be
from us. This is done by that general form of prayer, which
comprehends all the children of God, among whom they also
are numbered. To this may be referred the exhortation which
Paul gives believers of his age, " that men pray every where,
lifting up holy hands without wrath ; " {d) because by admo-
nishing them, that discord shuts the gate against prayers, he ad-
vises them unanimously to unite all their petitions together.

XL. It is added, That he is in heaven. From which it
is not hastily to be inferred, that he is included and circum-
scribed within the circumference of heaven, as by certain bar-
riers. For Solomon confesses, that " the heaven of heavens
cannot contain " him. (e) And he says himself, by the prophet,
" The heaven is my throne, and the earth is my footstool." (/)
By which he clearly signifies that he is not limited to any par-
ticular region, but diffused throughout all space. But because
the dulness of our minds could not otherwise conceive of his
ineffable glory, it is designated to us by the heaven, than which
we can behold nothing more august or more majestic. Since,
then, wherever our senses apprehend any thing, there they are
accustomed to fix it, God is represented as beyond all place,
that when we seek him we may be elevated above all reach of
both body and soul. Moreover, by this form of expression, he is
exalted above all possibility of corruption or mutation : finally,
it is signified, that he comprehends and contains the whole
world, and governs the universe by his power. Wherefore,
this is the same as if he had been said to be possessed of an
incomprehensible essence, infinite magnitude or sublimity,
irresistible poAver, and unlimited immortality. But when we
hear this, our thoughts must be raised to a higher elevation
when God is mentioned ; that we may not entertain any ter-
restrial or carnal imaginations concerning him, that we may
not measure him by our diminutive proportions, or judge of
his will by our affections. We should likewise be encouraged
to place the most implicit reliance on him, by whose providence
and power we understand both heaven and earth to be governed.
To conclude : under the name of " Our Father " is represented
to us, that God who has appeared to us in his own image, that

{(}) 1 Tim. ii. 8. (/) Isaiah Ixvi. 1. Acts vii. 49;

(e) 1 Kings viii. 27. xvii. 24.

CHAP. XX.] CHRISTIAN RELIGION. 126

Tve might call upon him with a steady faith ; and the familiar
appellation of Father is not only adapted to produce confidence,
but also efficacious to prevent our minds from being seduced
to dubious or fictitious deities, and to cause them to ascend
from the only begotten Son to the common Father of angels
and of saints ; moreover, when his throne is placed in heaven,
we are reminded by his government of the world, that it is not
in vain for us to approach to him who makes us the objects of
his present and voluntary care. " He that cometh to God
(says the apostle) must believe that he is, and that he is a re-
warder of them that diligently seek him." (g) Christ asserts
both these of his Father, that we may have first a firm faith
in his existence, and then a certain persuasion that, since he
deigns to extend his providence to us, he will not neglect our
salvation. By these principles, Paul prepares us for praying in
right manner ; for his exhortation, " Let your requests be made
known unto God," is thus prefaced : " The Lord is at hand.
Be careful for nothing." (h) Whence it appears, that their
prayers must be attended with great doubt and perplexity of
mind, who are not well established in this truth, that " the eyes
of the Lord are upon the righteous. " (?)

XLL The first petition is. That God's name may be hal-
lowed ; the necessity of which is connected with our great
disgrace. For what is more shameful, than that the Divine
glory should be obscured partly by our ingratitude, partly by
our malignity, and, as far as possible, obliterated by our pre-
sumption, infatuation, and perverseness ? Notwithstanding all
the sacrilegious rage and clamours of the impious, yet the
refulgence of holiness still adorns the Divine name. Nor does
the Psalmist without reason exclaim, " According to thy name,
O God, so is thy praise unto the ends of the earth." (k) For
wherever God may be known, there must necessarily be a
manifestation of his perfections of power, goodness, wisdom,
righteousness, mercy, and truth, which command our admira-
tion and excite us to celebrate his praise. Therefore, because
God is so unjustly robbed of his holiness on earth, if it is not
in our power to assert it for him, we are at least commanded to
regard it in our prayers. The substance of it is, that we wish
God to receive all the honour that he deserves, that men may
never speak or think of him but with the highest reverence ; to
which is opposed that profanation, which has always been too
common in the world, as it continues to be in the present age.
And hence the necessity of this petition, which, if we were
influenced by only a tolerable degree of piety, ought to be

(g) Heb. xi. 6. (i) Psalm xxxiv. 1.^ ; xxxiii. 18.

(h) Phil. iv. 5, 6. {k) Psalm xlviii. 10.

126 INSTITUTES OF THE [bOOK III.

superfluous. But if the name of God be truly hallowed, when
separated from all others it breathes pure glory, we are here
commanded to pray, not only that God will vindicate his holy
name from all contempt and ignominy, but also that he will
constrain all mankind to revere it. Now, as God manifests
himself to us partly by his word, and partly by his works, he
is no otherwise hallowed by us, than if we attribute to him in
both instances that which belongs to him, and so receive what-
ever proceeds from him ; ascribing, moreover, equal praise to
his severity and to his clemency ; since on the multiplicity and
variety of his works he has impressed characters of his glory,
which should draw from every tongue a confession of his praise.
Thus will the Scripture obtain a just authority with us, nor
will any event obstruct the benedictions which God deserves
in the whole course of his government of the world. The
tendency of the petition is, further, that all impiety which sul-
lies this holy name, may be utterly abolished ; that whatever
obscures or diminishes this hallowing, whether detraction or
derision, may disappear ; and that while God restrains all
sacrilege, his majesty may shine with increasing splendour.

XLII. The second petition is. That the kingdom of God
MAY come ; which, though it contains nothing new, is yet not
without reason distinguished from the first ; because, if we con-
sider our inattention in the most important of all concerns, it is
useful for that which ought of itself to have been most inti-
mately known to us, to be inculcated in a variety of words.
Therefore, after we have been commanded to pray to God to
subdue, and at length utterly to destroy, every thing that sullies
his holy name, there is now added another petition, similar and
almost identically the same — That his kingdom may come.
Now, though we have already given a definition of this king-
dom, I now briefly repeat, that God reigns when men, renoun-
cmg themselves and despising the world and the present state,
submit themselves to his righteousness, so as to aspire to the
heavenly state. Thus this kingdom consists of two parts ; the
one, God's correcting by the power of his Spirit all our carnal
and depraved appetites, which oppose him in great numbers ;
the other, his forming all our powers to an obedience to his
commands. No others therefore observe a proper order in this
petition, but they who begin from themselves, that is, that they
may be purified from all corruptions which disturb the tran-
quillity, or violate the purity, of God's kingdom. Now, since
the Divine word resembles a royal sceptre, we are commanded
to pray that he will subdue the hearts and minds of all men to
a voluntary obedience to it. This is accomplished, when, by
the secret inspiration of his Spirit, he displays the efficacy of
his word, and causes it to obtain the honour it deserves.

CHAP. XX.] CHRISTIAN RELIGION. 127

Afterwards, it is our duty to descend to the impious, by whom
his aiuhority is resisted with the perseverance of obstinacy and
the fury of despair. God therefore erects his kingdom on the
huniihation of the whole world, though his methods of humili-
ation are various ; for he restrains the passions of some, and
breaks the unsubdued arrogance of others. It ought to be the
object of our daily wishes, that God woidd collect churches for
himself from all the countries of the earth, that he would en-
large their numbers, enrich them with gifts, and establish a
legitimate order among them ; that, on the contrary, he would
overthrow all the enemies of the pure doctrine and religion,
that he would confound their counsels, and defeat their at-
tempts. Whence it appears that the desire of a daily progress
is not enjoined us in vain ; because human affairs are never in
such a happy situation, as that all defilement of sin is removed,
and purity can be seen in full perfection. This perfection is
deferred till the last advent of Christ, when, the apostle says,
" God will be all in all." (l) And so this petition ought to
withdraw us from all the corruptions of the world, which sepa-
rate us from God, and prevent his kingdom from flourishing
within us ; it ought likewise to inflame us with an ardent
desire of mortifying the flesh, and finally to teach us to bear
the cross ; since these are the means which God chooses for
the extension of his kingdom. Nor should we be impatient
that the outward man is destroyed, provided the inward man
be renewed. For this is the order of the kingdom of God,
that, when we submit to his righteousness, he makes us par-
takers of his glory. This is accomplished, when, discovering
his light and truth with perpetual accession of splendour,
before which the shades and falsehoods of Satan and of his
kingdom vanish and become extinct, he by the aids of his
Spn-it directs his children into the path of rectitude, and
strengthens them to perseverance ; but defeats the impious
conspiracies of his enemies, confounds their insidious and fraud-
ulent designs, disappoints their malice, and represses their ob-
stinacy, till at length "he " will "consume " Antichrist "with
the spirit of his mouth, and destroy" all impiety "with the
brightness of his coming." (m)

XLIII. The third petition is. That the will of God may
BE DONE on earth AS IT IS IN HEAVEN ; which, tliougli it is an
appendage to his kingdom, and cannot be disjoined from it, is
yet not without reason separately mentioned, on account of our
ignorance, which does not apprehend with facility what it is
for God to reign in the world. There will be nothing absurd,
then, in understanding this as an explanation, that God's king-

(l) 1 Cor. XV. 28. (m) 2 Thess. ii. 8.

128 INSTITUTES OF THE [bOOK III.

dom will then prevail in the world, when all shall submit to
his will. Now, we speak not here of his secret will, by which
he governs all things, and appoints them to fulfil his own pur-
poses. For though Satan and men oppose him with all the
violence of rage, yet his incomprehensible wisdom is able, not
only to divert their impetuosity, but to overrule it for the
accomplishment of his decrees. But the Divine will here in-
tended, is that to which voluntary obedience corresponds ; and
therefore heaven is expressly compared with the earth, because
the angels, as the Psalmist says, spontaneously " do his com-
mandments, hearkening unto the voice of his word." (n) We
are therefore commanded to desire that, as in heaven nothing is
done but according to the Divine will, and the angels are
placidly conformed to every thing that is right, so the earth,
all obstinacy and depravity being annihilated, may be subject
to the same government. And in praying for this, we renounce
our own carnal desires ; because, unless we resign all our atfec-
tions to God, we are guilty of all the opposition in our power
to his will, for nothing proceeds from us but what is sinful.
And we are likewise habituated by this petition to a renuncia-
tion of ourselves, that God may rule us according to his own
pleasure ; and not only so, but that he may also create in us
new minds and new hearts, annihilating our own, that we may
experience no emotion of desire within us, but a mere consent
to his will ; in a word, that we may have no will of our
own, but that our hearts may be governed by his Spirit, by
whose internal teachings we may learn to love those things
which please him, and to hate those which he disapproves ;
consequently, that he may render abortive all those desires
which are repugnant to his will. These are the three first
clauses of this prayer, in praying which we ought solely to
have in view the glory of God, omitting all consideration of
ourselves, and not regarding any advantage of our own, which,
though they largely contribute to it, should not be our end in
these petitions. But though all these things, even if we never
think of them, nor wish for them, nor request them, must
nevertheless happen in their appointed time, yet they ought to
be the objects of our wishes, and the subjects of our prayers.
And such petitions it will be highly proper for us to offer, that
we may testify and profess ourselves to be the servants and
sons of God ; manifesting the sincerest devotedness, and mak-
ing the most zealous efforts in our power for advancing the
honour which is due to him, both as a Master and as a Father.
Persons, therefore, who are not incited, by this ardent zeal for
promoting the glory of God, to pray, that his name may be

(n) Psalm ciii. 20.

CHAP. XX.] CHRISTIAN RELIGION. 129

hallowed, that his kingdom may come, and that his will may-
be done, are not to be numbered among his sons and servants ;
and as all these things will be accomplished in opposition to
their inclinations, so they will contribute to their confusion
and destruction.

XLIV. Next follows the second part of the prayer, in which
we descend to our own interests ; not that we must dismiss all
thoughts of tJie Divine glory, (which, according to Paul, (o)
should be regarded even in eating and drinking,) and only seek
what is advantageous to ourselves ; but we have already an-
nounced that this is the distinction — that God, by exclu-
sively claiming three petitions, absorbs us entirely in the con-
sideration of himself, that thus he may prove our piety ; after-
wards he permits us to attend to our own interests, yet on this
condition, that the end of all our requests be the illustration of
his glory, by whatever benefits he confers on us, since nothing
is more reasonable than that we live and die to him. But the
first petition of the second part. Give us this day our daily
BREAD, is a general request to God for a supply of all our corpo-
real wants in the present state, not only for food and clothing,
but also for every thing which he sees to be conducive to
our good, that we may eat our bread in peace. By this we
briefly surrender ourselves to his care, and commit ourselves to
his providence, that he may feed, nourish, and preserve us.
For our most benevolent Father disdains not to receive even
our body into his charge and protection, that he may exercise
our faith in these minute circumstances, while we expect every
thing from him, even down to a crumb of bread and a drop of
water. For since it is a strange effect of our iniquity, to be
affected and distressed with greater solicitude for the body than
for the soul, many, who venture to confide to God the interests of
their souls, are nevertheless still solicitous concerning the body,
still anxious what they shall eat and what they shall wear ; and
unless they have an abundance of corn, wine, and oil, for the
supply of their future wants, tremble with fear. Of so much
greater importance to us is the shadow of this transitory life,
than that eternal immortality. But they who, confiding in
God, have once cast off that anxiety for the concerns of the
body, expect likewise to receive from him superior blessings,
even salvation and eternal life. It is therefore no trivial exer-
cise of faith, to expect from God those things which otherwise
fill us with so much anxiety ; nor is it a small proficiency when
we have divested ourselves of this infidelity, which is almost
universally interwoven with the human constitution. The
speculations of some, concerning supernatural bread, appear to

(o) 1 Cor. X. 31.
VOL. II. 17

130 INSTITUTES OP THE [bOOK III.

me not very consonant to the meaning of Christ ; for if we did
not ascribe to God the character of our Supporter even in this
transitory Hfe, our prayer would be defective. The reason which
they allege has too much profanity ; that it is unbecoming for
the children of God, who ought to be spiritual, not only to
devote their own attention to terrestrial cares, but also to in-
volve God in the same anxieties with themselves; as though,
truly, his benediction and paternal favour were not conspicuous
even in our sustenance ; or there were no meaning in the
assertion, that "godliness hath promise of the life that now is,
and of that which is to come." {p) Now, though remission of
sins is of much greater value than corporeal aliments, yet
Christ has given the first place to the inferior blessing, that he
might gradually raise us to the two remaining petitions, which
properly pertain to the heavenly life ; in which he has con-
sulted our dulness. We are commanded to ask " our bread,"
that we may be content with the portion which our heavenly
Father deigns to allot us, nor practise any illicit arts for the
love of lucre. In the mean time, it must be understood that it
becomes ours by a title of donation ; because neither our in-
dustry, nor our labour, nor our hands, (as is observed by Mo-
ses,) (</) acquire any thing for us of themselves, when unat-
tended by the Divine blessing ; and that even an abundance
of bread would not be of the least service to us, unless it were
by the Divine power converted into nourishment. And there-
fore this liberality of God is equally as necessary to the rich as
to the poor; for though their barns and cellars were full, they
would faint with hunger and thirst, unless through his good-
ness they enjoyed their food. The expression " this day,"
or " day by day," as it is in the other Evangelist, and the
epithet daily, restrain the inordinate desire of transitory things,
with which we are often violently inflamed, and which leads
to other evils ; since if we have a greater abundance, we fondly
lavish it away in pleasure, delights, ostentation, and other kinds
of luxury. Therefore we are enjoined to ask only as much as
will supply our necessity, and as it were for the present day,
with this confidence, that our heavenly Father, after having
fed us to-day, will not fail us to-morrow. Whatever affluence,
then, we possess, even when our barns and cellars are full, yet
it behoves us always to ask for our daily bread ; because it
must be considered as an undeniable truth, that all property is
nothing, any further than the Lord, by the effusions of his
favour, blesses it with continual improvement ; and that even
what we have in our possession is not our own, any further than
as he hourly bestows on us some portion of it, and grants us the

(/>) 1 Tim. iv. 8. (?) Lev. -xxvi. 20.

CHAP. XX.] CHRISTIAN RELIGION. 131

use of it. Since the pride of man does not easily suffer itself
to be convinced of this, the Lord declares that he has given to
all ages an eminent proof of it, by feeding his people with
manna in the desert, in order to apprize us " that man doth not
live by bread only, but by every Avord that proceedeth out of
his mouth ; " (r) which implies, that it is his power alone by
which our life and strength are sustained, although he commu-
nicates it to us by corporeal means ; as he is accustomed to
teach us likewise by an opposite example, when he breaks, at
his pleasure, the strength (and, as he himself calls it, " the
staff") of bread, so that though men eat they pine with hunger,
and though they drink are parched with thirst, (s) Now, they
who are not satisfied with daily bread, but whose avidity is
insatiable, and whose desires are unbounded, and they who are
satiated with their abundance, and think themselves secure
amid their immense riches, and who nevertheless supplicate the
Divine Being in this petition, are guilty of mocking him. For
the former ask what they would not wish to obtain, and even
what most of all they abominate, that is, daily bread only ;
they conceal from God, as much as they can, their avaricious
disposition ; whereas true prayer ought to pour out before him
the whole mind, and all the inmost secrets of the soul ; and the
latter implore what they are far from expecting to receive from
him, what they think they have in their own possession. In
its being called " ours," the Divine goodness is, as we have
observed, the more conspicuous, since it makes that ours, to
which we have no claim of right. Yet we must not reject the
explanation which I have likewise hinted at, that it intends
also such as is acquired by just and innocent labour, and not
procured by acts of deception and rapine ; because, whatever
we acquire by any criminal methods, is never our own, but
belongs to others. Our praying that it may be " given " to us
signifies that it is the simple and gratuitous donation of God,
from what quarter soever we receive it ; even when it most of
all appears to be obtained by our own skill and industry, and to
be procured by our own hands ; since it is solely the effect of
his blessing, that our labours are attended with success.

XLV. It follows — Forgive us our debts; in which peti-
tion, and the next, Christ has comprised whatever relates to
the heavenly life ; as in these two parts consists the spiritual
covenant which God has made for the salvation of his Church
— "I will write my law in their hearts, and will pardon their
iniquities." (t) Here Christ begins with remission of sins : im-
mediately after, he subjoins a second favour — that God would
defend us by the power, and support us by the aid, of his Spirit,

(r) Deut. viii. 3. Matt. iv. 4. (s) Lev. xxvi. 26

(t) Jer. xxxi. 33, 34 ; xxxiii. 8.

132 INSTITUTES OF THE [bOOK III.

to enable us to stand unconquered against all temptations. Sins
he calls debts, because we owe the penalty of them — a debt we
are altogether incapable of discharging, unless we are released
by this remission, which is a pardon flowing from his gratui-
tous mercy, when he freely cancels these debts without any
payment from us, being satisfied by his own mercy in Christ,
who has once given himself for our redemption. Those, there-
fore, who rely on God's being satisfied with their own merits, or
the merits of others, and persuade themselves that remission of
sins is purchased by these satisfactions, have no interest in this
gratuitous forgiveness ; and while they call upon God in this
form, they are only subscribing their own accusation, and even
sealing their condemnation with their own testimony. For
they confess themselves debtors, unless they are discharged by
the benefit of remission, which nevertheless they accept not,
but rather refuse, while they obtrude upon God their own
merits and satisfactions. For in this way they do not implore
his mercy, but appeal to his judgment. They who amuse
themselves with dreams of perfection, superseding the necessity
of praying for pardon, may have disciples whom itching ears
lead into delusions ; but it must be clear that all whom they
gain are perverted from Christ, since he teaches all to confess
their guilt, and receives none but sinners ; not that he would
flatter and encourage sins, but because he knew that believers
are never wholly free from the vices of their flesh, but always
remain obnoxious to the judgment of God. It ought, indeed,
to be the object of our desires and strenuous exertions, that,
having fully discharged every part of our duty, we may truly
congratulate ourselves before God on being pure from every
stain ; but as it pleases God to restore his image within us by
degrees, so that some contagion always remains in our flesh,
the remedy ought never to be neglected. Now, if Christ, by
the authority given him by the Father, enjoins us, as long as
Ave live, to have recourse to prayer for the pardon of guilt, who
will tolerate the new teachers, who endeavour to dazzle the
eyes of the simple with a visionary phantom of perfect inno-
cence, and fill them with a confidence in the possibility of
their being delivered from all sin ? which, according to John,
is no other than making God a liar, (m) At the same time, also,
these worthless men, by obliterating one article, mutilate, and
so totally invalidate, the covenant of God, in which we have
seen our salvation is contained; being thus guilty not only of
sacrilege by separating things so united, but also of impiety and
cruelty, by overwhelming miserable souls with despair, and of
treachery to themselves and others, by contracting a habit of
carelessness, in diametrical opposition to the Divine mercy.

(m) 1 John i. 10.

CHAP. XX.J CHKISTIAN RELIGION. 133

The objection of some, that in wishing the advent of God's king-
dom, we desire at the same time the abolition of sin, is too
puerile ; because, in the first part of the prayer, we have an ex-
hibition of the highest perfection, but here of infirmity. Thus
these two things are perfectly consistent, that in aspiring to-
wards the mark we may not neglect the remedies required by
our necessity. Lastly, we pray that we may be forgiven as
WE FORGIVE OUR DEBTORS ; that is, as we forgive and pardon
all who have ever injured us, either by unjust actions or by
contumelious language. Not that it is our province to forgive
the guilt of sin and transgression ; this is the prerogative of
God alone : our forgiveness consists in divesting the mind of
anger, enmity, and desire of revenge, and losing the memory
of injuries by a voluntary forgetfulness. Wherefore we must
not pray to God for forgiveness of sins, unless we also forgive
all the offences and injuries of others against us, either present
or past. But if we retain any enmities in our minds, meditate
acts of revenge, and seek opportunities of annoyance, and even
if we do not endeavour to obtain reconciliation with our ene-
mies, to oblige them by all kind offices, and to render them
our friends, — we beseech God, by this petition, not to grant us
remission of sins. For we supplicate him to grant to us what we
grant to others. This is praying him not to grant it to us, unless
we grant it also. What do persons of this description gain by
their prayers but a heavier judgment ? Lastly, it must be
observed, that this is not a condition, that he would forgive us
as we forgive our debtors, because we can merit his forgive-
ness of us by our forgiveness of others, as though it described
the cause of his forgiveness ; but, by this expression, the Lord
intended, partly to comfort the weakness of our faith ; for he
has added this as a sign, that we may be as certainly assured
of remission of sins being granted us by him, as we are certain
and conscious of our granting it to others ; if, at the same time,
our minds be freed and purified from all hatred, envy, and re-
venge ; partly by this, as a criterion, he expunges from the
number of his children, those who, hasty to revenge and
difficult to forgive, maintain inveterate enmities, and cherish
in their own hearts towards others, that indignation which
they deprecate from themselves, that they may not presume to
invoke him as their Father. Which is also clearly expressed
by Luke in Christ's own words.

XLVL The sixth petition is, Lead us not into tempta-
tion, BUT deliver us FROM EVIL. This, as we have said, corre-
sponds to the promise respecting the law of God to be engraven
in our hearts. But because our obedience to God is not with-
out continual warfare, and severe and arduous conflicts, we here
pray for arms, and assistance to enable us to gain the victory.

134 INSTITUTES OF THE [bOOK III,

This suggests to us our necessity, not only of the grace of the
Spirit within us to soften, bend, and direct our hearts to obe-
dience to God, but also of his aid to render us invincible, in
opposition to all the stratagems and violent assaults of Satan.
Now, the forms of temptations are many and various. For the
corrupt conceptions of the mind, provoking us to transgressions
of the law, whether suggested by our own concupiscence or
excited by the devil, are temptations ; and things not evil in
themselves, nevertheless become temptations through the sub-
tlety of the devil, when they are obtruded on our eyes in such
a manner that their intervention occasions our seduction or
declension from God. And these temptations are either from
prosperous, or from adverse events. From prosperous ones, as
riches, power, honours ; which generally dazzle men's eyes by
their glitter and external appearance of goodness, and insnare
them with their blandishments, that, caught with such delusions
and intoxicated with such delights, they forget their God. From
unpropitious ones, as poverty, reproaches, contempt, afflictions,
and other things of this kind ; overcome with the bitterness and
difhculty of which, they fall into despondency, cast away faith
and hope, and at length become altogether alienated from God.
To both these kinds of temptations which assail us, whether
kindled within us by our concupiscence, or presented to us by
the craft of Satan, we pray our heavenly Father not to permit
us to yield, but rather to sustain and raise us up with his hand,
that, strong in his might, we may be able to stand firm against
all the assaults of our malignant enemy, whatever imaginations
he may inject into our minds ; and also, that whatever is pre-
sented to us on either quarter, we may convert it to our benefit ;
that is, by not being elated with prosperity or dejected with
adversity. Yet we do not here pray for an entire exemption
from all temptations, which we very much need, to excite,
stimulate, and animate us, lest we should grow torpid with too
much rest. For it was not without reason that David wished
to be tempted or tried ; nor is it without cause that the Lord
daily tries his elect, chastising them by ignominy, poverty, tribu-
lation, and the cross in various forms. But the temptations of
God are widely dilferent from those of Satan. Satan tempts
to overthrow, condemn, confound, and destroy. But God, that,
by proving his people, he may make a trial of their sincerity,
to confirm their strength by exercising it, to mortify, purify,
and refine their flesh, which, without such restraints, would
run into the greatest excesses. Besides, Satan attacks persons
unarmed and unprepared, to overwhelm the unwary. " God,
with the temptation, also makes a way to escape, that they
may be able to bear " whatever he brings upon them, {y) By

(?/) 1 Cor. X. 13.

CHAP. XX.] CHRISTIAN RELIGION. 135

the word evil, whether we understand the devil or sin, is of Uttle
importance. Satan himseU', indeed, is tiie enemy that lies in
wait lor our lite ; but sin is the weapon with which he seeks
our destruction. Our petition therefore is, that we may not
be overwhelmed and conquered by any temptations, but that
we may stand, strong in the power of the Lord, against
all adverse powers that assault us, which is not to submit
to temptations ; that being taken into his custody and charge,
and being secure in his protection, we may persevere micon-
quered, and rise superior to sin, death, the gates of hell, and
the whole kingdom of the devil. This is being delivered
from evil. Here it must also be carefully remarked, that it is
not in our power to contend with so powerful an enemy as the
devil, and sustain the violence of his assaults. Otherwise it
would be useless, or insulting, to supplicate from God what we
already possessed in ourselves. Certainly, they who prepare
themselves for such a combat with self-confidence, are not
sufficiently aware of the skill and prowess of the enemy that
they have to meet. Now, we pray to be delivered from his
power, as from the mouth of a ravenous and raging lion, just
about to tear us with his teeth and claws, and to swallow us
down his throat, unless the Lord snatch us from the jaws of
death ; knowing, at the same time, that if the Lord shall be
present and fight for us while we are silent, in his strength
" we shall do valiantly." (z) Let others confide as they please
in the native abilities and powers of free-will, which they
suppose themselves to possess, — let it be sufficient for us, to
stand and be strong in the power of God alone. But this
petition comprehends more than at first appears. For if the
Spirit of God is our strength for fighting the battle with Satan,
we shall not be able to gain the victory, till, being full of him,
we shall have laid aside all the infirmity of our flesh. When
we pray for deliverance from Satan and sin, therefore, we pray
to be frequently enriched with new accessions of Divine grace ;
till, being quite filled Avith them, we may be able to triimiph
over all evil. To some there appears a difficulty and harshness
in our petition to God, that he will not lead us into temptation,
whereas, according to James, it is contrary to his nature for
him to tempt us. (a) But this objection has already been
partly answered, because our own lust is properly the cause of
all the temptations that overcome us, and therefore we are
charged with the guilt. Nor does James intend any other than to
assert the futility and injustice of transferring to God the vices
which we are constrained to impute to ourselves, because we
are conscious of our being guilty of them. But notwithstanding

(z) Psalin k. 12. (a) James i. 13, 14.

136 INSTITUTES OF THE [

BOOK III,

this, God may, when he sees fit, deliver us to Satan, abandon
us to a reprobate mind and sordid passions, and so lead us into
temptations, by a righteous yet often secret judgment ; the
cause being frequently concealed from man, but, at the same
time, well known to him. Whence it is inferred, that there is
no impropriety in this mode of expression, if we are persuaded
that there is any meaning in his frequent threatenings, that he
will manifest his vengeance on the reprobate, by smiting them
with blindness and hardness of heart.

XLVII. These three petitions, in which we particularly com-
mend to God ourselves and all our concerns, evidently prove,
what we have before asserted, that the prayers of Christians
ought to be public, and to regard the public edification of
the Church, and the advancement of the communion of be-
lievers. For each individual does not supplicate the gift of
any favour to himself in particular ; but we all in common
pray for our bread, the remission of our sins, that we may not
be led into temptation, that we may be delivered from evil.
The cause is likewise subjoined, which gives us such great
boldness in asking, and confidence of obtaining ; which, though
not to be found in the Latin copies, yet appears too apposite to
this place to be omitted — namely. His is the kingdom, and
THE POWER, AND THE GLORY FOR EVER, This is a solid and
secure basis for our faith ; for if our prayers were to be recom-
mended to God by our own merit, who could dare to utter a
word in his presence ? Now, all miserable, unworthy, and
destitute as we are of every recommendation, yet we shall
never want an argument or plea for our prayers : our confi-
dence can never forsake us ; for our Father can never be de-
prived of his kingdom, power, and glory. The whole is con-
cluded with Amen ; which expresses our ardent desire to obtain
the blessings supplicated of God, and confirms our hope that
all these things are already obtained, and will certainly be
granted to us ; because they are promised by God, who is in-
capable of deception. And this agrees with that form of peti-
tion already quoted — "Do this, O Lord, for thy name's sake,
not for our sake, or for our righteousness ; " in which the saints
not only express the end of their prayers, but acknowledge that
they are unworthy to obtain it, unless God derive the cause
from himself, and that their confidence of success arises solely
from his nature.

XLVIII. Whatever we ought, or are even at liberty, to
seek from God, is stated to us in this model and directory for
prayer, given by that best of masters, Christ, whom the Father
has set over us as our Teacher, and to Avhom alone lie has en-
joined us to listen, (b) For he was always his eternal wisdom,

{b) MaU. xvii. 5.

CHAP. XX.] CHRISTIAN RELIGION. 137

and being made man, was given to men as the Angel of great
counsel, (c) And this prayer is so comprehensive and com-
plete, that whatever addition is made of any thing extraneous
or foreign, not capable of being referred to it, is impious and
unworthy of the approbation of God. For in this summary he
has prescribed what is worthy of him, what is acceptable to
him, what is necessary for us, and, in a word, what he chooses
to bestow. Wherefore those who presume to go beyond it,
and to ask of God any thing else, in the first place, are deter-
mined to make some addition of their own to the wisdom of
God, which cannot be done without folly and blasphemy ; in
the next place, despising the limits fixed by the will of God,
they are led far astray by their own irregular desires ; and in
the last place, they will never obtain any thing, since they
pray without faith. And there is no doubt that all prayers of
this kiud are made without faith, because they are not sanc-
tioned by the word of God, the only basis on which faith can
stand. But they who neglect the Master's rule, and indulge
their own desires, not only deviate from the word of God. but
make all possible opposition against it. With equal beauty and
truth, therefore, TertuUian has called this a legitimate prayer,
tacitly implying, that all otiiers are irregular and unlawful.

XLIX. We would not here be understood, as if we were
confined to this form of prayer, without the liberty of changing
a word or syllable. For the Scriptures contain many prayers,
expressed in words very different from this, yet written by the
same Spirit, and very profitable for our use. Many, which
have little verbal resemblance to it, are continually suggested
to believers by the same Spirit. -We only mean by these ob-
servations, that no one should even seek, expect, or ask for any
thing that is not summarily comprehended in this prayer,
though there may be a diversity of expression, without any
variation of sense. As it is certain that all the prayers con-
tained in the Scriptures, or proceeding from pious hearts, are
referred to this, so it is impossible to find one any where which
can surpass or even equal the perfection of this. Here is
nothing omitted which ought to be recollected for the praises
of God, nothing that should occur to the mind of man for his own
advantage ; and the whole is so complete, as justly to inspire
universal despair of attempting any improvement. To con-
clude ; let us remember, that this is the teaching of Divine
wisdom, which taught what it willed; and willed what is
needful.

L. But though we have before said that we ought to be
always aspiring towards God with our minds, and praying

138 INSTITUTES OF THE [bOOK III,

without intermission, yet as our weakness requires many as-
sistances, and our indolence needs to be stimulated, we ought
every one of us, for the sake of regularity, to appoint particular
hours which should not elapse without prayer, and which
should witness all the affections of the mind entirely engaged
in this exercise ; as, when we rise in the morning, before we
enter on the business of the day, when we sit down to meat,
when we have been fed by the Divine blessing, when we re-
tire to rest. This must not be a superstitious observance of
hours, by which, as if discharging our debt to God, we may
fancy ourselves discharged from all obligation for the remain-
ing hours ; but a discipline for our weakness, which may thus,
from time to time, be exercised and stimulated. It must es-
pecially be the object of our solicitous care, whenever we are
oppressed, or see others oppressed, with adversity, immediately
to resort to him with celerity, not of body, but of mind ; second-
ly, to suffer no prosperity of our own or others to pass with-
out testifying our acknowledgment of his hand by praise and
thanksgiving ; lastly, we must carefully observe this in every
prayer, that we entertain not the thought of binding God to cer-
tain circumstances, or prescribing to him the time, the place, or
the manner of his proceedings. As we are taught by this prayer
to fix no law, to impose no condition on him, but to leave it to
his will to do what he intends, in the manner, at the time,
and in the place he pleases, therefore, before we form a peti-
tion for ourselves, we first pray that his will may be done ;
thereby submitting our will to his, that, being, as it were, bridled
and restrained, it may not presume to regulate God, but may
constitute him the arbiter and ruler of all its desires.

LI, If, with minds composed to this obedience, we suffer
ourselves to be governed by the laws of Divine Providence, we
shall easily learn to persevere in prayer, and with suspended
desires to wait patiently for the Lord ; assured, though he does
not discover himself, yet that he is always near us, and in his
own time will declare that his ears have not been deaf to those
prayers which, to human apprehension, seemed to be neglected.
Now, this, if God do not at any time answer our first prayers,
will be an immediate consolation, to prevent our sinking into
despair, like those who, actuated only by their own ardour, call
upon God in such a manner, that if he do not attend to their
first transports, and afford them present aid, they at once
imagine him to be displeased and angry with them, and, casting
away all hope of succeeding in their prayers, cease to call upon
him. But deferring our hope with a well-tempered equanimity,
let us rather practise the perseverance so highly recommended
to us in the Scriptures. For in the Psalms we may frequently
observe how David and other faithful men, when, almost

CHAP. XX.] CHRISTIAN RELIGION. 139

wearied with praying, they seemed to beat the air, and God
seemed deaf to their petitions, yet did not desist from praying ;
because the authority of the Divine word is not maintained,
unless it be fully credited, notwithstanding the appearance of
any circumstances to the contrary. Nor let us tempt God, and
provoke him against us by wearying him with our presump-
tion ; which is the practice of many who merely bargain with
God on a certain condition, and as though he were subservient
to their passions, bind him with laws of their own stipulation ;
with which unless he immediately complies, they give way to
anger and fretfulness, to cavils, and murmurs, and rage. To
such persons, therefore, he frequently grants in his wrath what
he denies in mercy to others. This is exemplified in the
children of Israel, for whom it had been better for the Lord not
to have heard them, than for them to swallow his indignation
with the meat that he sent them, {d)

LII. But if, after long waiting, our sense neither understands
what advance we have made by praying, nor experiences any
advantage resulting from it, yet our faith will assure us, what
cannot be perceived by sense, that we have obtained what was
expedient for us, since the Lord so frequently and so certainly
promises to take care of our troubles when they have been once
deposited in his bosom. And thus he will cause us to pos-
sess abundance in poverty, and consolation in affliction. For
though all things fail us, yet God will never forsake us ; he
cannot disappoint the expectation and patience of his people.
He will amply compensate us for the loss of all others, for he
comprehends in himself all blessings, which he will reveal to us
at the day of judgment, when his kingdom will be fully mani-
fested. Besides, though God grants our prayers, he does not
always answer them according to the express form of the
request ; but seeming to keep us in suspense, shows by un-
known means that our prayers were not in vain. This is the
meaning of these words of John : " If we know that he heareth
us, whatsoever we ask, we know that we have the petitions
that we desired of him." (e) This seems to be a feeble super-
fluity of expression, but is in reality a very useful declaration,
that God, even when he does not comply with our desires, is
nevertlieless favourable and propitious to our prayers, so that a
hope depending upon his word can never disappoint us. Now,
this patience is very necessary to support believers, who would
not long stand unless they relied upon it. For the Lord
proves his people with heavy trials, and exercises them with
severity ; frequently driving them to various kinds of extremi-
ties, and suffering them to remain in them a long time before he

{d) Num. xi. 18, 33. (e) 1 John v. 15.

140 INSTITUTES OF THE [bOOK III.

grants them any enjoyment of his grace ; and as Hannah says,
" The Lord killeth, and maketh alive ; he bringeth down to
the grave, and bringeth up." (/) In such distresses must they
not inevitably faint in their minds, and fall into despair, unless,
in the midst of their affliction and desolation, and almost death,
they were revived by this reflection, that God regards them,
and that the end of their present evils is approaching? But
though they rely on the certainty of this hope, they at the same
time cease not to pray ; because, without constant perseverance
in prayer, we pray to no purpose.

CHAPTER XXI.

ETERNAL ELECTION, OR GOD S PREDESTINATION OF SOME TO
SALVATION, AND OF OTHERS TO DESTRUCTION.

The covenant of life not being equally preached to all, and
among those to whom it is preached not always finding the
same reception, this diversity discovers the wonderful depth of
the Divine judgment. Nor is it to be doubted that this variety
also follows, subject to the decision of God's eternal election.
If it be evidently the result of the Divine will, that salvation is
freely offered to some, and others are prevented from attaining
it, — this immediately gives rise to important and difficult ques-
tions, which are incapable of any other explication, than by the
establishment of pious minds in what ought to be received
concerning election and predestination — a question, in the
opinion of many, full of perplexity ; for they consider nothing
more mneasonable, than that, of the common mass of mankind,
some should be predestinated to salvation, and others to de-
struction. But how unreasonably they perplex themselves will
afterwards appear from the sequel of our discourse. Besides,
the very obscurity which excites such dread, not only displays
the utility of this doctrine, but shows it to be productive of the
most delightful benefit. We shall never be clearly convinced
as we ought to be, that our salvation flows from the fountain
of God's free mercy, till we are acquainted with his eternal
election, which illustrates the grace of God by this comparison,
that he adopts not all promiscuously to the hope of salvation,
but gives to some what he refuses to others. Ignorance of this
principle evidently detracts from the Divine glory, and dimi-

(/) 1 Sam. ii. 6.

CHAP. XXI.] CHRISTIAN RELIGION. 141

nishes real humility. But according to Paul, what is so neces-
sary to be known, never can be known, unless God, without
any regard to works, chooses those whom he has decreed. " At
this present time also, there is a remnant according to the
election of grace. And if by grace, then it is no more of works ;
otherwise, grace is no more grace. But if it be of works, then
it is no more grace ; otherwise, work is no more work." (g)
If we need to be recalled to the origin of election, to prove that
we obtain salvation from no other source than the mere goodness
of God, they who desire to extinguish this principle, do all
they can to obscure what ought to be magnificently and loudly
celebrated, and to pluck up humility by the roots. In ascribing
the salvation of the remnant of the people to the election of
grace, Paul clearly testifies, that it is then only known that
God saves whom he will of his mere good pleasure, and does
not dispense a reward to which there can be no claim. They
who shut the gates to prevent any one from presuming to
approach and taste this doctrine, do no less injury to man than
to God ; for nothing else will be suflicient to produce in us
suitable humility, or to impress us with a due sense of our great
obligations to God. Nor is there any other basis for solid
confidence, even according to the authority of Christ, who, to
deliver us from all fear, and render us invincible amidst so many
dangers, snares, and deadly conflicts, promises to preserve in
safety all whom the Father has committed to his care. Whence
we infer, that they who know not themselves to be God's
peculiar people will be tortured with continual anxiety ; and
therefore, that the interest of all believers,»as well as their
own, is very badly consulted by those who, blind to the three
advantages we have remarked, would wholly remove the foun-
dation of our salvation. And hence the Church rises to our
view, which otherwise, as Bernard justly observes, could neither
be discovered nor recognized among creatures, being in two
respects wonderfully concealed in the bosom of a blessed pre-
destination, and in the mass of a miserable damnation. But
before I enter on the subject itself, I must address some pre-
liminary observations to two sorts of persons. The discussion
of predestination — a subject of itself rather intricate — is made
very perplexed, and therefore dangerous, by human curiosity,
which no barriers can restrain from wandering into forbidden
labyrinths, and soaring beyond its sphere, as if determined to
leave none of the Divine secrets unscrutinized or unexplored.
As we see multitudes every where guilty of this arrogance and
presumption, and among them some who are not censurable
in other respects, it is proper to admonish them of the bounds

(g) Rom. xi 5, 6.

142 INSTITUTES OF THE [bOOK III.

of their duty on this subject. First, then, let them remember
that when they inquire into predestination, they penetrate the
inmost recesses of Divine wisdom, where the careless and
confident intruder will obtain no satisfaction to his curiosity,
but will enter a labyrinth from which he will find no way to
depart. For it is unreasonable that man should scrutinize with
impunity those things which the Lord has determined to be
hidden in himself; and investigate, even from eternity, that
sublimity of wisdom which God would have us to adore and
not comprehend, to promote our admiration of his glory. The
secrets of his will which he determined to reveal to us, he
discovers in his word ; and these are all that he foresaw would
concern us or conduce to our advantage.

II. " We are come into the way of faith," says Augustine ;
" let us constantly pursue it. It conducts into the king's
palace, in which are hidden all the treasures of wisdom and
knowledge. For the Lord Christ himself envied not his great
and most select disciples when he said, ' I have many things to
say unto you, but ye cannot bear them now.' We must walk,
we must improve, we must grow, that our hearts may be able
to understand those things of which we are at present incapa-
ble. If the last day finds us improving, we shall then learn
what we never could learn in the present state." If we only
consider that the word of the Lord is the only way to lead us
to an investigation of all that ought to be believed concerning
him, and the only light to enlighten us to behold all that ought
to be seen of him, this consideration will easily restrain and
preserve us from -all presumption. For we shall know that
when we have exceeded the limits of the word, we shall get
into a devious and darksome course, in which errors, slips, and
falls, will often be inevitable. Let us, then, in the first place,
bear in mind, that to desire any other knowledge of predestina-
tion than what is unfolded in the word of God, indicates as
great folly, as a wish to walk through unpassable roads, or to
see in the dark. Nor let us be ashamed to be ignorant of some
things relative to a subject in which there is a kind of learned
ignorance. Rather let us abstain with cheerfulness from the
pursuit of that knowledge, the affectation of which is foolish,
dangerous, and even fatal. But if we are stimulated by the
wantonness of intellect, we must oppose it with a reflection
calculated to repress it, that as " it is not good to eat much
honey, so for men to search their own glory, is not glory." (h)
For there is sufficient to deter us from that presumption, which
can only precipitate us into ruin.

Ill Others, desirous of remedying this evil, will have all

(A) Prov. XXV. 27.

CHAP. XXI.] CHRISTIAN RELIGION. 14$

mention of predestination to be as it were buried ; they teach
men to avoid every question concerning it as they would a
precipice. Though their moderation is to be commended, in
judguig that mysteries ought to be handled with such great
sobriety, yet, as they descend too low, they have little influence
on the mmd of man, which refuses to submit to unreasonable
restramts. To observe, therefore, the legitimate boundary on
this side also, we must recur to the word of the Lord, which
affords a certain rule for the understanding. For the Scripture
is the school of the Holy Spirit, in which, as nothing necessary
and useful to be known is omitted, so nothing is taught which
It is not beneficial to know. Whatever, therefore, is declared
m the Scripture concerning predestination, we must be cautious
not to withhold from believers, lest we appear either to de-
fraud them of the favor of their God, or to reprove and censure
the Holy Spirit for publishing what it would be useful by any
means to suppress. Let us, I say, permit the Christian man to
open his heart and his ears to all the discourses addressed to
him by God, only with this moderation, that as soon as the
Lord closes his sacred mouth, he shall also desist from further
mquiry. This will be the best barrier of sobriety, if in learn-
mg we not only follow the leadings of God, but as soon as he
ceases to teach, we give up our desire of learning. Nor is the
danger they dread, sufficient to divert our attention from the
oracles of God. It is a celebrated observation of Solomon, that
''It IS the glory of God to conceal a thing." (?) But, as both
piety and common sense suggest that this is not to be under-
stood generally of every thing, we must seek for the proper
distinction, lest we content ourselves with brutish ignorance
under the pretext of modesty and sobriety. Now, this distinc-
tion is clearly expressed in a few words by Moses. " The
secret things," he says, ''belong unto the Lord our God; but
those things which are revealed belong unto us, and to our
children for ever, that we may do all the words of this law." (k)
For we see how he enforces on the people attention to the
doctrine of the law only by the celestial decree, because it
pleased God to promulgate it ; and restrains the same people
within those limits with this single reason, that it is not lawful
for mortals to intrude into the secrets of God.

IV. Profane persons, I confess, suddenly lay hold of some-
thing relating to the subject of predestination, to furnish occa-
sion for objections, cavils, reproaches, and ridicule. But if we
are frightened from it by their impudence, all the princi-
pal articles of the faith must be concealed, for there is scarcely
one of them which such persons as these leave unviolated by

(t) Prov. XXV. 2. \ (A) Deut. xxix. 29.

144 INSTITUTES OF THE [bOOK III.

blasphemy. The refractory mind will discover as much inso-
lence, on hearing that there are three persons in the Divine
essence, as on being told, that when God created man, he fore-
saw what would happen concerning him. Nor will they
refrain from derision on being informed, that little more than
five thousand years have elapsed since the creation of the
world. They will ask why the power of God was so long idle
and asleep. Nothing can be advanced which they will not
endeavour to ridicule. Must we, in order to check these sacri-
leges, say nothing of the Divinity of the Son and Spirit, or pass
over in silence the creation of the world ? In this instance, and
every other, the truth of God is too powerful to dread the
detraction of impious men ; as is strenuously maintained by
Augustine, in his treatise on the Perseverance of the Faithful.
We see the false apostles, with all their defamation and accu-
sation of the true doctrine of Paul, could never succeed to
make him ashamed of it. Their assertion, that all this discus-
sion is dangerous to pious minds, because it is inconsistent
with exhortations, shakes their faith, and disturbs and discou-
rages the heart itself, is without any foundation. Augustine
admits, that he was frequently blamed, on these accounts, for
preaching predestination too freely ; but he readily and am-
ply refutes them. But as many and various absurdities are
crowded upon us here, we prefer reserving every one to be
refuted in its proper place. I only desire this general admis-
sion, that we .should neither scrutinize those things Avhich the
Lord has left concealed, nor neglect those which he has openly
exhibited, lest we be condemned for excessive curiosity on the
one hand, or for ingratitude on the other. For it is judiciously
remarked by Augustine, that we may safely follow the Scrip-
ture, which proceeds as with the pace of a mother stooping to
the weakness of a child, that it may not leave our weak capa-
cities behind. But persons who are so cautious or timid, as to
wish predestination to be buried in silence, lest feeble minds
should be disturbed, — with what pretext, I ask, will they gloss
over their arrogance, which indirectly charges God with foolish
inadvertency, as though he foresaw not the danger which they
suppose they have had the penetration to discover. Whoever,
therefore, endeavours to raise prejudices against the doctrine
of predestination, openly reproaches God, as though something
had inconsiderately escaped from him that is pernicious to the
Church.

V. Predestination, by which God adopts some to the hope
of life, and adjudges others to eternal death, no one, desirous
of the credit of piety, dares absolutely to deny. But it is in-
volved in many cavils, especially by those who make fore-
knowledge the cause of it. We maintain, that both belong to

CHAP. XXI.] CHRISTIAN RELIGION. 145

God ; but it is preposterous to represent one as dependent on
the other. When we attribute foreknowledge to God, we mean
that all things have ever been, and perpetually remain, before
his eyes, so that to his knowledge nothhig is future or past, but
all things are present ; and present in such a manner, that he
does not merely conceive of them from ideas formed in his
mind, as things remembered by us appear present to our minds,
bat really beholds and sees them as if actually placed before him.
And this foreknowledge extends to the whole world, and to all
the creatures. Predestination we call the eternal decree of
God, by which he has determined in himself, what he would
have to become of every individual of mankind. For they are
not all created with a similar destiny ; but eternal life is fore-
ordained for some, and eternal damnation for others. Every
man, therefore, being created for one or the other of these ends,
we say, he is predestinated either to life or to death. This God
has not only testified in particular persons, but has given a
spechnen of it in the whole posterity of Abraham, which should
evidently show the future condition of every nation to depend
upon his decision. " When the Most High divided the nations,
when he separated the sons of Adam, the Lord's portion was
his people; Jacob was the lot of his inheritance." (Z) The
separation is before the eyes of all : in the person of Abraham,
as in the dry trunk of a tree, one people is peculiarly chosen
to the rejection of others : no reason for this appears, except
that Moses, to deprive their posterity of all occasion of glorying,
teaches them that their exaltation is wholly from God's gra-
tuitous love. He assigns this reason for their deliverance, that
'■' he loved their fathers, and chose their seed after them."(m)
More fully in another chapter : " The Lord did not set his love
upon you, nor choose you, because you were more in number
than any people ; but because the Lord loved you." (71) He
frequently repeats the same admonition : " Behold, the heaven
is the Lord's thy God, the earth also, with all that therein is.
Only the Lord had a delight in thy fathers to love them, and
he chose their seed after them." (0) In another place, sancti-
fication is enjoined upon them, because they were chosen to
be a peculiar people. ( p) And again, elsewhere, love is asserted
to be the cause of their protection. It is declared by the united
voice of the faithful, " He hath chosen our inheritance for us,
the excellency of Jacob, whom he loved." (</) For the gifts
conferred on them by God, they all ascribe to gratuitous love,
not only from a consciousness that these were not obtained by
any merit of theirs, but from a conviction, that the holy patri-

(l) Dent, xxxii. 8, 9. (n) Deut. vii. 7, 8. (p) Deut. xxiii.

(m) Deut. iv. 37. {o) Deut. x. 14, 15. (y) Psalm xlvii. 4.

VOL. II. 19

l4^ INSTITUTES OF THE [bOOK III.

arch himself was not endued with such excellence as to acquire
the privilege of so great an honour for himself and his pos-
terity. And the more etfectually to demolish all pride, he
reproaches them with having deserved no favour, being " a stiff-
necked and rebellious people." (r) The prophets also fre-
quently reproach the Jews with the unwelcome mention of this
election, because they had shamefully departed from it. Let
them, however, now come forward, who wish to restrict the
election of God to the desert of men, or the merit of works.
When they see one nation preferred to all others, — when they
hear that God had no inducement to be more favourable to a
few, and ignoble, and even disobedient and obstinate people, —
will they quarrel with him because he has chosen to give such
an example of mercy ? But their obstreperous clamours will
not impede his work, nor will the reproaches they hurl against
Heaven, injure or affect his justice ; they will rather recoil
upon their own heads. To this principle of the gracious cove-
nant, the Israelites are also recalled whenever thanks are to
be rendered to God, or their hopes are to be raised for futurity.
" He hath made us, and not we ourselves," says the Psalmist :
" we are his people, and the sheep of his pasture." (s) It is not
without reason that the negation is added, " not we ourselves,"
that they may know that of all the benefits they enjoy, God is
not only the Author, but derived the cause from himself, there
being nothmg in them deserving of such great honour. He
also enjoins them to be content with the mere good pleasure
of God, in these words : " O ye seed of Abraham his servant,
ye children of Jacob his chosen." And after having recounted
the continual benefits bestowed by God as fruits of election, he
at length concludes that he had acted with such liberality, " be-
cause he remembered his covenant." [t] Consistent with this
doctrine is the song of the whole Church : " Thy right hand,
and thine arm, and the light of thy countenance, gave our fa-
thers the land, because thou hadst a favour unto them." (m)
It must be observed that where mention is made of the land,
it is a visible symbol of the secret separation, which compre-
hends adoption. David, in another place, exhorts the people
to the same gratitude : " Blessed is the nation whose God is
the Lord ; and the people whom he hath chosen for his own
inheritance." {x) Samuel animates to a good hope : '' The
Lord will not forsake his people, for his great name's sake ;
because it hath pleased the Lord to make you his people." {y)
David, when his faith is assailed, thus arms himself for the
conflict : " Blessed is the man whom thou choosest, and causest

(r) Deut. ix. 6, 7. (t) Psalm cv. 6, 8. (z) Psalm xxxiii. 12.

\s) Psalm c. 3. (w) Psalm xliv. 3. \y) 1 Sam. xii. 22

CHAP. XXI.] CHRISTIAN RELIGION. 147

to approach unto thee ; he shall dwell in thy courts." (z)
But since the election hidden in God has been confirmed by
the first deliverance, as well as by the second and other inter-
mediate blessings, the word choose is transferred to it in Isaiah :
" The Lord will have mercy on Jacob, and will yet choose
Israel ; " (a) because, contemplating a future period, he declares
that the collection of the residue of the people, whom he had
appeared to have forsaken, would be a sign of the stable and
sure election, which had likewise seemed to fail. When he
says also, in another place, " I have chosen thee, and not cast
thee away," (b) he commends the continual course of his sig-
nal liberahty and paternal benevolence. The angel, in Zecha-
riah, speaks more plainly : " The Lord shall choose Jerusalem
again ; " (c) as though his severe chastisement had been a
rejection, or their exile had been an interruption of election ;
which, nevertheless, remains inviolable, though the tokens of
it are not always visible.

VL We must now proceed to a second degree of election,
still more restricted, or that in which the Divine grace was
displayed in a more special manner, when of the same race of
Abraham God rejected some, and by nourishing others in the
Church, proved that he retained them among his children.
Ishmael at first obtained the same station as his brother Isaac,
for the spiritual covenant was equally sealed in him by the
symbol of circumcision. He is cut off; afterwards Esau;
lastly, an innumerable multitude, and almost all Israel. In
Isaac the sped was called ; the same calling continued in Jacob.
God exhibit<i;d a similar example in the rejection of Saul, which
is magnificently celebrated by the Psalmist : " He refused the
tabernacle of Joseph, and chose not the tribe of Ephraim, but
chose the tribe of Judah; " (d) and this the sacred history fre-
quently repeats, that the wonderful secret of Divine grace may
be more manifest in that change. I grant, it was by their own
crime and guilt that Ishmael, Esau, and persons of similar cha-
racters, fell from the adoption ; because the condition annexed
was, that they should faithfully keep the covenant of God,
which they perfidiously violated. Yet it was a peculiar favour
of God, that he deigned to prefer them to other nations ; as it
is said in the Psalms : " He hath not dealt so with any nation ;
and as for his judgments, they have not known them." (e)
But I have justly said that here are two degrees to be remarked ;
for in the election of the whole nation, God has already shown
that in his mere goodness he is bound by no laws, but is per-
fectly free, so that none can require of him an equal distribu-

(z) Psalm Ixv. 4. (A) Isaiah xli. 9. (d) Psalm Ixxviii. 67, 68.

(a) Isaiah xiv. 1. (c) Zech. ii. 12. (e) Psalm cxlvii. 20.

148 INSTITUTES OF THE [bOOK lUi

tion of grace, the inequality of which demonstrates it to be
truly gratuitous. Therefore Malachi aggravates the ingratitude
of Israel, because, though not only elected out of the whole
race of mankind, but also separated from a sacred family to be
a peculiar people, they perfidiously and impiously despised God
their most beneficent Father. " Was not Esau Jacob's bro-
ther ? saith the Lord : yet 1 loved Jacob, and I hated Esau." (/)
For God takes it for granted, since both were sons of a holy
father, successors of the covenant, and branches from a sacred
root, that the children of Jacob were already laid under more
than common obligations by their admission to that honour ;
but Esau the first-born having been rejected, and their father,
though inferior by birth, having been made the heir, he proves
them guilty of double ingratitude, and complains of theii- vio-
lating this twofold claim.

VII. Though it is sufficiently clear, that God, in his secret
counsel, freely chooses whom he will, and rejects others, his
gratuitous election is but half displayed till we come to particu-
lar individuals, to whom God not only offers salvation, but as-
signs it in such a manner, that the certainty of the effect is
liable to no suspense or donbt. These are included in that
one seed mentioned by Paul ; for though the adoption was de-
posited in the hand of Abraham, yet many of his posterity
being cut ofi" as putrid members, in order to maintain the effi-
cacy and stability of election, it is necessary to ascend to the
head, in whom their heavenly Father has bound his elect to
each other, and united them to himself by an indissoluble
bond. Thus the adoption of the family of Abraham displayed
the favour of God, which he denied to others ; but in the
members of Christ there is a conspicuous exhibition of the
superior efficacy of grace ; because, being united to their head,
they never fail of salvation. Paul, therefore, justly reasons
from the passage of Malachi which I have just quoted, that
where God, introducing the covenant of eternal life, invites any
people to himself, there is a peculiar kind of election as to part
of them, so that he does not efficaciously choose all with indis-
criminate grace. The declaration, " Jacob have I loved," re-
spects the whole posterity of the patriarch, whom the prophet
there opposes to the descendants of Esau. Yet this is no ob-
jection to our having in the person of one individual a specimen
of the election, which can never fail of attaining its full effect.
These, who truly belong to Christ, Paul correctly observes, are
called "a remnant;" for experience proves, that of a great
multitude the most part fall away and disappear, so that often
only a small portion remains. That the general election of a

(/) Mai. i. 2, 3.

CHAP. XXI.] CHRISTIAN RELIGION. 149

people is not always effectual and permanent, a reason readily
presents itself, because, when God covenants with them, he does
not also give them the spirit of regeneration to enable them to
persevere in the covenant to the end ; but the external call,
without the internal efficacy of grace, which would be suffi-
cient for their preservation, is a kind of medium between the
rejection of all mankind and the election of the small number
of believers. The whole nation of Israel was called "God's
inheritance," though many of them were strangers ; but God,
having firmly covenanted to be their Father and Redeemer,
regards that gratuitous favour rather than the defection of mul-
titudes ; by whom his truth was not violated, because his pre-
servation of a certain remnant to himself, made it evident that his
calling was without repentance. For God's collection of a
Church for himself, from time to time, from the children of
Abraham, rather than from the profane nations, was in con-
sideration of his covenant, which, being violated by the multi-
tude, he restricted to a few, to prevent its total failure. Lastly,
the general adoption of the seed of Abraham was a visible re-
presentation of a greater blessing, which God conferred on a
few out of the multitude. This is the reason that Paul so
carefully distinguishes the descendants of Abraham according
to the fle.sh, from his spiritual children called after the example
of Isaac. Not that the mere descent from Abraham was a vain
and unprofitable thing, which could not be asserted without
depreciating the covenant ; but because 1 o the latter alone the
immutable counsel of God, in which he predestinated whom
he would, was of itself effectual to salvation. But I advise my
readers to adopt no prejudice on either side, till it shall appear
from adduced passages of Scripture Avhat sentiments ought to
be entertained. In conformity, therefore, to the clear doctrine
of the Scripture, we assert, that by an eternal and immutable
counsel, God has once for all determined, both whom he would
admit to salvation, and whom he would condemn to destruc-
tion. We affirm that this counsel, as far as concerns the elect,
is founded on his gratuitous mercy, totally irrespective of
human merit ; but that to those whom he devotes to condem-
nation, the gate of life is closed by a just and irreprehensible,
but incompiehensible, judgment. In the elect, we consider
calling as an evidence of election, and justification as another
token of its manifestation, till they arrive in glory, which con-
stitutes its completion. As God seals his elect by vocation
and justification, so by excluding the reprobate from the knoAV-
ledge of his name and the sanctification of his Spirit, he affords
an indication of the judgment that awaits them. Here I shall
pass over many fictions fabricated by foolish men to overthrow
predestination. It is unnecessary to refute things which, as

150 INSTITUTES OF THE [bOOK li',

soon as they are advanced, sufficiently prove their own false>
hood. I shall dwell only on those things which are subjects
of controversy among the learned, or which may occasion dif-
ficulty to simple minds, or which impiety speciously pleads in
order to stigmatize the Divine justice.

CHAPTER XXII.

TESTIMONIES OF SCRIPTURE IN CONFIRMATION OF THIS DOCTRINE.

All the positions we have advanced are controverted by ma-
ny, especially the gratuitous election of believers, which never-
theless cannot be shaken. It is a notion commonly entertained,
that God, foreseeing what would be the respective merits of
every individual, makes a correspondent distinction between
different persons ; that he adopts as his children such as he
foreknows will be deserving of his grace, and devotes to the
damnation of death others, whose dispositions he sees will be
inclined to wickedness and impiety. Thus they not only
obscure election by covering it with the veil of foreknow-
ledge, but pretend that it originates in another cause. Nor is
this commonly received notion the opinion of the vulgar only,
for it has had great advocates in all ages ; which I candidly
confess, that no one may cherish a confidence of injuring our
cause by opposing us with their names. For the truth of God
on this point is too certain to be shaken, too clear to be over-
thrown by the authority of men. Others, neither acquainted
with the Scripture, nor deserving of any attention, oppose the
sound doctrine with extreme presumption and intolerable ef-
frontery. God's sovereign election of some, and preterition of
others, they make the subject of formal accusation against
him. But if this is the known fact, what will they gain by
quarrelling with God ? We teach nothing but what experience
has proved, that God has always been at liberty to bestow his
grace on whom he chooses. I will not inquire how the pos-
terity of Abraham excelled other nations, unless it was by that
favour, the cause of which can only be found in God. Let them
answer why they are men, and not oxen or asses : when it was
m God's power to create them dogs, he formed them after his
own image. Will they allow the brute animals to expostulate
with God respecting their condition, as though the distinction
were unjust ? Their enjoyment of a privilege which they have
acquired by no merits, is certainly no more reasonable than

CHAP. XXII.] CHRISTIAN RELIGION. 151

God's various distribution of his favours according to the mea-
sure of his judgment. If they make a transition to persons
where the inequahty is more offensive to them, the example
of Christ at least ought to deter them from carelessly prating
concerning this sublime mystery. A mortal man is conceived
of the seed of David : to the merit of what virtues will they
ascribe his being made, even in the womb, the Head of angels,
the only begotten Son of God, the Image and Glory of the
Father, the Light, Righteousness, and Salvation of the world ?
It is judiciously remarked by Augustine, that there is the
brightest example of gratuitous election in the Head of the
Church himself, that it may not perplex us in the members ;
that he did not become the Son of God by leading a righteous
life, but was gratuitously invested with this high honour, that
he might afterwards render others partakers of the gifts be-
stowed upon him. If any one inquire, why others are not all
that he was, or why we are all at such a vast distance from
him, — why we are all corrupt, and he purity itself, — he will
betray both folly and impudence. But if they persist in the
wish to deprive God of the uncontrollable right of choosing
and rejecting, let them also take away what is given to Christ.
Now, it is of importance to attend to what the Scripture de-
clares respecting every individual. Paul's assertion, that we
were " chosen in Christ before the foundation of the world," (g)
certainly precludes any consideration of merit in us ; for it is
as though he had said, our heavenly Father, finding nothing
worthy of his choice in all the posterity of Adam, turned his
views towards his Christ, to choose members from his body
whom he would admit to the fellowship of life. Let be-
lievers, then, be satisfied with this reason, that we were adopted
in Christ to the heavenly inheritance, because in ourselves we
were incapable of such high dignity. He has a similar remark
in another place, where he exhorts the Colossians to " give
thanks unto the Father, who had made them meet to be parta-
kers of the inheritance of the saints." (/t) If election precedes
this grace of God, which makes us meet to obtain the glory of
the life to come, what will God find in us to induce him to
elect us ? Another passage from this apostle will still more
clearly express my meaning. " He hath chosen us," he says,
" before the foundation of the world, according to the good
pleasure of his will, that we should be holy, and without blame
before him ; " (i) where he opposes the good pleasure of God
to all our merits whatsoever.

II. To render the proof more complete, it will be useful to
notice all the clauses of that passage, which, taken in connec-

(g) Ephes. i. 4. (A) Col. i. 12. (i) Ephes. i. 4, 5.

152 INSTITUTES OF THE [bOOK III.

tion, leave no room for doubt. By the appellation of the elect,
or chosen, he certainly designates believers, as he soon after
declares : wherefore it is corrupting the term by a shameful fiction
to restrict it to the age in which the gospel was published. By
saying that they were elected before the creation of the world,
he precludes every consideration of merit. For what could be
the reason for discrimination between those who yet had no
existence, and whose condition was afterward to be the same
in Adam ? Now, if they are chosen in Christ, it follows, not
only that each individual is chosen out of himself, but also that
some are separated from others ; for it is evident, that all are
not members of Christ. The next clause, stating them to have
been " chosen that they might be holy," fully refutes the error
which derives election from foreknowledge ; since Paul, on the
contrary, declares that all the virtue discovered in men is the
effect of election. If any inquiry be made after a superior cause,
Paul replies, that God thus " predestinated," and that it was
"according to the good pleasure of his will." This overturns
any means of election which men imagine in themselves ; for
all the benefits conferred by God for the spiritual life, he repre-
sents as flowing from this one source, that God elected whom
he would, and, before they were born, laid up in reserve for
them the grace with which he determined to favor them.

III. Wherever this decree of God reigns, there can be no
consideration of any works. The antithesis, indeed, is not pur-
sued here ; but it must be understood, as it is amplified by the
same writer in another place : " Who hath called us with a
holy calling, not according to our works, but according to his
own purpose and grace, which was given us in Christ Jesus,
before the world began." (k) And we have already shown
that the following clause, "that we should be holy," removes
every difficulty. For say. Because he foresaw they would be
holy, therefore he chose them, and you will invert the order of
Paul. We may safely infer, then. If he chose us that we
should be holy, his foresight of our futm-e holiness was not the
cause of his choice. For these two propositions. That the
holiness of believers is the fruit of election, and. That they
attain it by means of works, are incompatible with each other.
Nor is there any force in the cavil to which they frequently
resort, that the grace of election was not God's reward of an-
tecedent works, but his gift to future ones. For when it is
said, that believers were elected that they should be holy, it
is fully implied, that the holiness they were in future to possess
had its origin in election. And what consistency would there
be in asserting, that things derived from election were the

(A) 2 Tim. i. 9.

C^HAP. XXII.] CHilisTlAN RELIGION. 153

causes of election ? A subsequent clause seems further to con-
firm what he had said — " according to his good pleasure, which
he purposed in himself." (^) For the assertion, that God pur-
posed in himself, is equivalent to saying, that he considered
nothing out of himself, with any view to influence his deter-
mination. Therefore he immediately subjoins, that the great
and only object of our election is, " that we should be to the
praise of" Divine "grace." Certainly the grace of God de-
serves not the sole praise of our election, unless this election be
gratuitous. Now, it could not be gratuitous, if, in choosing his
people, God himself considered what would be the nature of
their respective works. The declaration of Christ to his dis-
ciples, therefore, is universally applicable to all believers :
" Ye have not chosen me, but I have chosen you ; " (ni) which
not only excludes past merits, but signifies that they had nothing
in themselves to cause their election, independently of his pre-
venting mercy. This also is the meaning of that passage of
Paul, " Who hath first given to him, and it shall be recompensed
unto him again?" (ii) For his design is to show, that God's
goodness altogether anticipates men, finding nothing in them,
either past or future, to conciliate his favour towards them.

lY. In the Epistle to the Romans, where he goes to the
bottom of this argument, and pursues it more at length, he says,
" They are not all Israel which are " born " of Israel ; " (o) be-
cause though all were blessed by hereditary right, yet the suc-
cession did not pass to all alike. This controversy originated
in the pride and vain-glorying of the Jewish people, who, claim-
ing for themselves the title of the Church, would make the
faith of the gospel to depend on their decision; just as, in
the present day, the Papists with this false pretext would sub-
stitute themselves in the place of God. Paul, though he admits
the posterity of Abraham to be holy in consequence of the
covenant, yet contends that most of them are strangers to
it ; and that not only because they degenerate, from legitimate
children becoming spurious ones, but because the preeminence
and sovereignty belong to God's special election, which is the
sole foundation of the validity of their adoption. If some were
established in the hope of salvation by their own piety, and the
rejection of others were owing wholly to their own defection,
Paul's reference of his readers to the secret election would indeed
be weak and absurd. Now, if the will of God, of which no
cause appears or must be sought out of himself, discriminates
some from others, so that the children of Israel are not all true
Israelites, it is in vain pretended that the condition of every
individual originates with himself. He pursues the subject fur*

(I) Ephes. i. 9. (wi) John xv. 16. (re) Rom. xi. 35. (o) Rom. ix. 6.

VOL. II. 20

154> INSTITUTES OF THE [bOOK III,

ther under the example of Jacob and Esau ; for being both child-
ren of Abraham, and both enclosed in their mother's womb, the
transfer of the honour of primogeniture to Jacob was by a pre-
ternatural change, which Paul, however, contends indicated the
election of the one and the reprobation of the other. The ori-
gin aud the cause are inquired, which the champions of fore-
knowledge maintain to be exhibited in the virtues and the vices of
men. For this is their short and easy doctrine — That God has
showed in the person of Jacob, that he elects such as are worthy
of his grace ; and in the person of Esau, that he rejects those
whom he foresees to be unworthy. This, indeed, they assert
with confidence ; but what is the testimony of Paul ? " The
children being not yet born, neither having done any good or
evil, that the purpose of God according to election might stand,
not of works, but of him that calleth, it was said, The elder
shall serve the younger ; as it is written, Jacob have I loved,
but Esau have I hated." (p) If this distinction between the
brothers was influenced by foreknowledge, the mention of the
time must certainly be unnecessary. On the supposition that
Jacob was elected, because that honour was acquired by his
future virtues, to what purpose could Paul remark that he was
not yet born ? It would not have been so proper to add, that
he had not yet done any good ; for it will be immediately
replied, that nothing is concealed from God, and therefore the
piety of Jacob must have been present before him. If grace be
the reward of works, they ought to have had their just value
attributed to them before Jacob was born, as much as if he
were already grown to maturity. But the apostle proceeds in
unravelling the difficulty, and teaches that the adoption of Ja-
cob flowed not from works, but from the calling of God. In
speaking of works, he introduces no time, future or past, but
positively opposes them to the calling of God, intending the
establishment of the one, and the absolute subversion of the
other ; as though he had said. We must consider the good plea-
sure of God, and not the productions of men. Lastly, the very
terms, election and purpose^ certainly exclude from this subject
all the causes frequently invented by men, independently of
God's secret counsel.

V. Now, what pretexts will be urged to obscure these argu-
ments, by those who attribute to works, either past or future,
any influence on election ? For this is nothing but an evasion
of the apostle's argument, that the distinction between the two
brothers depends not on any consideration of works, but on the
mere calling of God, because it was fixed between them when
they were not yet born. Nor would their subtilty have es-

(p) Rom. ix. 11—13.

CHAP. XXII.] CHRISTIAN RELIGION. 155

caped him, if there had been any solidity in it ; but well know-
ing the impossibility of God's foreseeing any good in man, ex-
cept what he had first determined to bestow by the benefit of
his election, he resorts not to the preposterous order of placing
good works before their cause. We have the apostle's author-
ity that the salvation of believers is founded solely oL the de-
cision of Divine election, and that that favour is not procured
by works, but proceeds from gratuitous calling. We have also
a lively exhibition of this truth in a particular example. Jacob
and Esau are brothers, begotten of the same parents, still en-
closed in the same womb, not yet brought forth into light ;
there is in all respects a perfect equality between them ; yet
the judgment of God concerning them is diflerent. For he
takes one, and rejects the other. The primogeniture was the
only thing that gave one a right of priority to the other. But
that also is passed by, and on the younger is bestowed what is
refused to the elder. In other instances, also, God appears
always to have treated primogeniture with designed and deci-
ded contempt, to cut oif from the flesh all occasion of boasting.
He rejects Ishmael, and favours Isaac. He degrades Manasseh,
and honours Ephraim.

VL If it be objected, that from these inferior and inconsider-
able benefits, it must not be concluded respecting the life to
come, that he who has been raised to the honour of prmrogeni-
ture is therefore to be considered as adopted to the inheritance
of heaven, — for there are many who spare not Paul, as though
in his citation of Scripture testimonies he had perverted them
from their genuine meaning, — I answer as before, that the
apostle has neither erred through inadvertency, nor wilfully
perverted testimonies of Scripture? But he saw, what they
cannot bear to consider, that God intended by an earthly
symbol to declare the spiritual election of Jacob, which other-
wise lay concealed behind his inaccessible tribunal. For
unless the primogeniture granted him had reference to the
future world, it was a vain and ridiculous kind of blessing,
which produced him nothing but various afllictions and ad-
versities, grievous exile, numerous cares, and bitter sorrows.
Discerning, beyond all doubt, that God's external blessing was
an indication of the spiritual and permanent blessing he had
prepared for his servant in his kingdom, Paul hesitated not to
argue from the former in proof of the latter. It must also be
remembered, that to the land of Canaan was annexed the
pledge of the celestial residence ; so that it ought not to
be doubted that Jacob was ingrafted with angels into the body
of Christ, that he might be a partaker of the same life. While
Esau is rejected, therefore, Jacob is elected, and distinguished
from him by God's predestination, without any diflerence of

1 56 INSTITUTES OF THE [bOOK III.

merit. If you inquire the cause, the apostle assigns the fol-
lowing : " For he saith to Moses, I will have mercy on whom
I will have mercy, and I will have compassion on whom I
will have compassion." {q) And what is this but a plain de-
claration of the Lord, that he finds no cause in men to induce
him to show favour to them, but derives it solely from his
own mercy ; and therefore that the salvation of his people is
his work ? When God fixes your salvation in himself alone,
why will you descend into yourself? When he assigns you
his mere mercy, why will you have recourse to your own
merits ? When he confines all your attention to his mercy,
why will you divert part of it to the contemplation of your
own works? We must therefore come to that more select
people, whom Paul in another place tells us " God fore-
knew," (r) not using this word, according to the fancy of our
opponents, to signify a prospect, from a place of idle observa-
tion, of things which he has no part in transacting, but in the
sense in which it is frequently used. For certainly, when
Peter says that Christ was " delivered " to death " by the de-
terminate counsel and foreknowledge of God," (s) he introduces
God not as a mere spectator, but as the Author of our salvation.
So the same apostle, by calling believers, to whom he writes,
"elect according to the foreknowledge of God," (/) properly
expresses that secret predestination by which God has marked
out whom he would as his children. And the word purpose^
which is added as a synonymous term, and in common speech
is always expressive of fixed determination, undoubtedly im-
plies that God, as the Author of our salvation, does not go out
of himself. In this sense Christ is called, in the same chapter,
the "Lamb foreknown before the foundation of the world."
For what can be more absurd or uninteresting, than God's
looking from on high to see from what quarter salvation
would come to mankind ? The people, therefore, whom Paul
describes as "foreknown," [u) are no other than a small num-
ber scattered among the multitude, who falsely pretend to be
the people of God. In another place also, to repress the boast-
ing of hypocrites assuming before the world the preeminence
among the godly, Paul declares, " The Lord knoweth them
that are his." {x) Lastly, by this expression Paul designates
two classes of people, one consisting of the whole race of
Abraham, the other separated from it, reserved under the eyes
of God, and concealed from the view of men. And this, with-
out doubt, he gathered from Moses, who asserts that God will
be merciful to Avhom he will be merciful ; though he is speak-

(q) Rom. ix. 15. {s) Acts ii. 23. (k) Rom. xi. 2.

(r) Rom. xi. 2. {t) 1 Pet. i. 2. {x) 2 Tim. ii. 19

CHAP. XXII.] CHRISTIAN RELIGION. 157

ing of the chosen people, whose condition was, to outward ap-
pearance, all alike ; as thongh he had said, that the common
adoption includes in it peculiar grace towards some, who re-
semble a more sacred treasure ; that the common covenant
prevents not this small number being exempted from the com-
mon lot ; and that, determined to represent himself as the un-
controlled dispenser and arbiter in this atfair, he positively
denies that he will have mercy on one rather than another,
from any other motive than his own pleasure ; because, when
mercy meets a person who seeks it, though he sulfers no re-
pulse, yet he either anticipates or in some degree obtains for
himself that favour, of which God claims to himself all the
praise.

VII. Now, let the supreme Master and Judge decide the
whole matter. Beholding in his hearers such extreme obdu-
racy, that his discourses were scattered among the multitude
almost without any effect, to obviate this offence, he exclaims,
" All that the Father giveth me, shall come to me. And this
is the Father's will, that of all Avhich he hath given me, I
should lose nothing." (y) Observe, the origin is from the do-
nation of the Father, that we are given into the custody
and protection of Christ. Here, perhaps, some one may argue
in a circle, and object, that none are considered as the Father's
peculiar people, but those whose surrender has been voluntary,
arising from faith. But Christ only insists on this point — that
notwithstanding the defections of vast multitudes, shaking the
whole world, yet the counsel of God will be stable and firmer
than the heavens, so that election can never fail. They are
said to have been the elect of the Father, before he gave them
to his only begotten Son. Is it inquired whether this was by
nature ? No, he draws those who were strangers, and so makes
them his children. The language of Christ is too clear to be
perplexed by the quibbles of sophistry : "No man can come to
me, except the Father draw him. Every man that hath heai'd
and learned of the Father, cometh imto me." (z) If all men
promiscuously submitted to Christ, election would be common:
now, the fewness of believers discovers a manifest distinction.
Having asserted his disciples therefore, who were given to him,
to be the peculiar portion of the Father, Christ a little after
adds, " I pray not for the world, but for them which thou hast
given me, for they are thine:" (a) which shows that the whole
world does not belong to its Creator ; only that grace de-
livers from the curse and wrath of God, and from eternal death,
a few, who would otherwise perish, but leaves the world in its
destruction, to which it has been destined. At the same time,

(y) John vi. 37, 39. (:) John vi. 44, 45. (a) John xvii. 9.

158 INSTITUTES OF THE [bOOK III.

though Christ introduces himself in his mediatorial capacity,
yet he claims to himself the right of election, in common with
the Father. " I speak not of all," he says ; " I know whom I
have chosen," (6) If it be inquired whence he chose them,
he elsewhere answers, "out of the world," (c) which he ex-
cludes from his prayers, when he commends his disciples to the
Father. It must be admitted, that when Christ asserts his
knowledge of whom he has chosen, it refers to a particular
class of mankind, and that they are distinguished, not by the
nature of their virtues, but by the decree of Heaven. "Whence
it follows, that none attain any excellence by their own ability
or industry, since Christ represents himself as the author of
election. His enumeration of Judas among the elect, though
he was a devil, only refers to the apostolical office, which,
though an illustrious instance of the Divine favour, as Paul so
frequently acknowledges in his own person, yet does not in-
clude the hope of eternal salvation. Judas, therefore, in his
unfaithful exercise of the apostleship, might be worse than a
devil ; but of those whom Christ has once united to his body,
he will never suffer one to perish ; for in securing their salva-
tion, he will perform what he has promised, by exerting the
power of God, who is greater than all. What he says in
another place, " Those that thou gavest me I have kept, and
none of them is lost, but the son of perdition," is a mode of
expression, called catachfesis, but the sense is sufficiently plain.
The conclusion is, that God creates whom he chooses to be
his children by gratuitous adoption ; that the cause of this is
wholly in himself; because he exclusively regards his own
secret determination.

VIII. But, it will be said, Ambrose, Origen, and Jerome
believed that God dispenses his grace among men, according to
his foreknowledge of the good use which every individual will
make of it. Augustine also was once of the same sentiment ;
but when he had made a greater proficiency in scriptural know-
ledge, he not only retracted, but powerfully confuted it. And
after his retractation, rebuking the Pelagians for persisting in
this error, he says, " Who but must wonder that this most
ingenious sense should escape the apostle ? For after propo-
sing what was calculated to excite astonishment respecting
those children yet unborn, he started to himself, by way of
objection, the following question : What, then, is there unright-
eousness with God ? It was the place for him to answer, that
God foresaw the merits of each of them ; yet he says nothing
of this, but resorts to the decrees and mercy of God." And in
another place, after having discarded all merits antecedent to

{b) John xiii. 18. (c) John xv. 19

Chap, xxii.] christian religion. 159

election, he says, " Here undoubtedly falls to the ground the
vain reasoning of those who defend the foreknowledge of God
in opposition to his grace, and affirm that we were elected be-
fore the foundation of the world, because God foreknew that
we would be good, not that he himself would make us good.
This is not the language of him who says, ' Ye have not cho-
sen me, but I have chosen you.' (d) For if he elected us
because he foreknew our future good, he must also have fore-
known our choice of him ; " and more to the like purpose.
This testimony should have weight with those who readily ac-
quiesce in the authority of the fathers. Though Augustine
will not allow himself to be disunited from the rest, but shows
by clear testimonies the falsehood of that discordance, with the
odium of which he was loaded by the Pelagians, he makes the
following quotations from Ambrose's book on predestination :
" Whom Christ has mercy on, him he calls. Those who
were indevout he could, if he would, have made devout.
But God calls whom he pleases, and makes whom he will
religious." If I were inclined to compile a whole volume
from Augustine, I could easily show my readers, that I need
no words but his ; but I am unwilling to burden them with
prolixity. But come, let us suppose them to be silent : let us
attend to the subject itself A difficult question was raised —
Whether it was a just procedure in God to favour with his
grace certain particular persons. This Paul could have decided
by a single word, if he had pleaded the consideration of works.
Why, then, does he not do this, but rather continue his dis-
course involved in the same difficulty ? Why, but from ne-
cessity ? for the Holy Spirit, who spoke by his mouth, never
laboured under the malady of forgetfulness. Without any
evasion or circumlocution, therefore, he answers, that God fa-
vours his elect because he will, and has mercy because he will.
For this oracle, " I will be gracious to whom I will be gracious,
and will show mercy on whom I will show mercy," (e) is
equivalent to a declaration, that God is excited to mercy by no
other motive than his own will to be merciful. The observa-
tion of Augustine therefore remains true, " that the grace of
God does not find men fit to be elected, but makes them so."

IX. We shall not dwell upon the sophistry of Thomas Aqui-
nas, " that the foreknowledge of merits is not the cause of pre-
destination in regard to the act of him who predestinates ; but
that with regard to us, it may in some sense be so called, ac-
cording to the particular consideration of predestination ; as
when God is said to predestinate glory for man according to
merits, because he decreed to give him grace by which glory is

(d) John X?. 16. (e) Exod. xxxUi. 19.

160 INSTITUTES OF THE [bOOK III,

merited." For since the Lord allows us to contemplate nothing
in election but his mere goodness, the desire of any one to see
any thing more is a preposterous disposition. But if we were
inclined to a contention of subtilty, we should be at no loss to
refute this petty sophism of Aquinas. He contends that glory
is in a certain sense predesthiated for the elect according to
their merits, because God predestinates to them the grace by
which glory is merited. What if I, on the contrary, reply,
that predestination to grace is subordinate to election to life,
and attendant upon it ? that grace is predestinated to those to
whom the possession of glory has been already assigned ; be-
cause it pleases the Lord to conduct his children from election
to justification ? For hence it will fohow, that predestination to
glory is rather the cause of predestination to grace, than the
contrary. But let us dismiss these controversies ; they are
unnecessary with those who think they have wisdom enough
in the word of God. For it was truly remarked by an ancient
ecclesiastical writer, That they who ascribe God's election to
merits, are wiser than they ought to be.

X. It is objected by some, that God will be inconsistent
with himself, if he invites all men universally to come to him,
and receives only a few elect. Thus, according to them, the
universality of the promises destroys the discrimination of special
grace ; and this is the language of some moderate men, not so
much for the sake of suppressing the truth, as to exclude thorny
questions, and restrain the curiosity of many. The end is laudable,
but the means cannot be approved ; for disingenuous evasion can
never be excused ; but with those who use insult and invective, it
is a foul cavil or a shameful error. How the Scripture reconciles
these two facts, that by external preaching all are called to re-
pentance and faith, and yet that the spirit of repentance and faith
is not given to all, I have elsewhere stated, and shall soon have
occasion partly to repeat. What they assume, I deny, as being
false in two respects. For he who threatens drought to one city
while it rains upon another, and who denounces to another place
a famine of doctrine, (/) lays himself under no positive obliga-
tion to call all men alike. And he who, forbidding Paul to
preach the word in Asia, and suffering him not to go into
Bithynia, calls him into Macedonia, (g) demonstrates his right
to distribute this treasure to whom he pleases. In Isaiah, he
still more fully declares his destination of the promises of sal-
vation exclusively for the elect ; for of them only, and not
indiscriminately of all mankind, he declares that they shall be
his disciples, (h) Whence it appears, that when the doctrine
of salvation is offered to all for their elfectual benefit, it is a

(/) Amos iv. 7; viii. 11. (g) Acts xvi. 6—10. (h) Isaiah viii. 16, «&c.

CHAP. XXII.] CHRISTIAN RELIGION. 161

corrupt prostitution of that which is declared to be reserved par-
ticularly for the children of the church. At present let this suf-
fice, that though the voice of the gospel addresses all men gene-
rally, yet the gift of faith is bestowed on few. Isaiah assigns the
cause, that " the arm of the Lord " is not " revealed " to all. (i)
If he had said, that the gospel is wickedly and perversely despised,
because many obstinately refuse to hear it, perhaps there would
be some colour for this notion of the universal call. The design
of the prophet is not to extenuate the guilt of men, when he
states that the source of blindness is God's not deigning to
reveal his arm to them ; he only suggests that their ears are in
vain assailed with external doctrine, because faith is a peculiar
gift. I would wish to be informed by these teachers, whether
men become children of God by mere preaching, or b,y faith.
Surely, when John declares that all who believe in God's only
begotten Son, are themselves made the children of God, (k) this
is not said of all the hearers of the word in a confused mass, but
a particular rank is assigned to believers, " which were born,
not of blood, nor of the will of the flesh, nor of the will of man,
but of God." (I) But they say, there is a mutual agreement
between faith and the word. This is the case wherever there
is any faith ; but it is no new thing for the seed to fall among
thorns or in stony places ; not only because most men ai'e evi-
dently in actual rebellion against God, but because they are not
all endued with eyes and ears. Where, then, will be the consis-
tency of God's calling to himself such as he knows will never
come ? Let Augustine answer for me : " Do you wish to dis-
pute with me ? Rather unite with me in admiration, and ex-
claim, O the depth ! Let us both agree in fear, lest we perish
in error." Besides, if election is, as Paul represents it, the
parent of faith, I retort that argument upon them, that faith
cannot be general, because election is special. For from the
connection of causes and effects, it is easily inferred, when Paul
says, " God hath blessed us with all spiritual blessings, according
as he hath chosen us before the foundation of the world ; " that
therefore these treasures are not common to all, because God
has chosen only such as he pleased. This is the reason why,
in another place, he commends " the faith of God's elect ; " (m)
that none may be supposed to acquire faith by any exertion of
their own, but that God may retain the glory of freely illumi-
nating the objects of his previous election. For Bernard justly
observes, " Friends hear each one for himself when he addresses
them, ' Fear not, little flock, for to you it is given to know the
mystery of the kingdom of heaven.' Who are these ? Certainly
those whom he has foreknown and predestinated to be con-

(t) Isaiah liii. 1. (A) John i. 12. (/) John i. 13. (wi) Titus i. 1.

VOL. II. 21

162 INSTITUTES OF THE [bOOK III.

formed to the image of his Son. The great and secret coun-
sel has been revealed. The Lord knows who are his, but
what was known to God is manifested to men. Nor does he
favour any others with the participation of so great a mystery,
but those particular individuals whom he foreknew, and pre-
destinated to be his own." A little after he concludes, " The
mercy of God is from everlasting to everlasting upon them that
fear him ; from everlasting in predestination, to everlasting in
beatification ; the one knowing no beginning ; the other, no
end." But what necessity is there for citing the testimony of
Bernard, since we hear from the Master's own mouth, that " no
man hath seen the Father, save he which is of God," (n) which
implies, that all who are not regenerated by God, are stupe-
fied with the splendour of his countenance. Faith, indeed, is
properly connected with election, provided it occupies the se-
cond place. This order is clearly expressed in these words
of Christ : " This is the Father's will, that of all which he hath
given me, I should lose nothing. And this is the will of him
that sent me, that every one which believeth on the Son, may
have everlasting life." (o) If he willed the salvation of all, he
would give them all into the custody of his Son, and unite them
all to his body by the sacred bond of faith. Now, it is evident,
that faith is the peculiar pledge of his paternal love, reserved for
his adopted children. Therefore Christ says in another place,
" The sheep follow the shepherd, for they know his voice ; and
a stranger will they not follow, for they know not the voice of
strangers." (p) Whence arises this diflerence, but because their
ears ai'e divinely penetrated ? For no man makes himself a
sheep, but is created such by heavenly grace. Hence also the
Lord proves the perpetual certainty and security of our salvation,
because it is kept by the invincible power of God. (q) There-
fore he concludes that unbelievers are not his sheep, because
they are not of the number of those whom God by Isaiah
promised to him for his future disciples, (r) Moreover, the testi-
monies I have cited, being expressive of perseverance, are so
many declarations of the invariable perpetuity of election.

XI. Now, with respect to the reprobate, whom the apostle
introduces in the same place ; as Jacob, without any merit yet
acquired by good works, is made an object of grace, so Esau,
while yet unpolluted by any crime, is accounted an object of
hatred, (s) If we turn our attention to works, we insult the
apostle, as though he saw not that which is clear to us. Now,
that he saw none, is evident, because he expressly asserts the one
to have been elected and the other rejected while they had not

(«) John vi. 46. (p) John x. 4, 5. (r) John x. 26
(o) John vi. 39, 40. (g) John x. 29. (s) Rom. ix. 13.

CHAP. XXIII.] CHRISTIAN RELIGION. 163

done any good or evil ; in order to prove the foundation of Divine
predestination not to be in works, (t) Secondly, when he raises
the objection whether God is unjust, he never urges, what would
have been the most absolute and obvious defence of his justice,
that God rewarded Esau according to his wickedness ; but con-
tents himself with a ditferent solution, that the reprobate are
raised up for this purpose, that the glory of God may be dis-
played by their means. Lastly, he subjoins a concluding obser-
vation, that " God hath mercy on whom he will have mercy, and
whom he will he hardeneth." (u) You see how he attributes
both to the mere will of God. If, therefore, we can assign no
reason why he grants mercy to his people but because such is
his pleasure, neither shall we find any other cause but his will
for the reprobation of others. For when God is said to harden
or show mercy to whom he pleases, men are taught by this
declaration to seek no cause beside his will.

CHAPTER XXIII.

A REFUTATION OF THE CALUMNIES GENERALLY, BUT UNJUSTLY,
URGED AGAINST THIS DOCTRINE.

When the human mind hears these things, its petulance
breaks all restraint, and it discovers as serious and violent
agitation as if alarmed by the sound of a martial trumpet.
Many, indeed, as if they wished to avert odium from God,
admit election in such a way as to deny that any one is repro-
bated. But this is puerile and absurd, because election itself
could not exist without being opposed to reprobation. God is
said to separate those whom he adopts to salvation. To say
that others obtain by chance, or acquire by their own efforts,
that which election alone confers on a few, will be worse than
absurd. Whom God passes by, therefore, he reprobates, and
from no other cause than his determination to exclude them
from the inheritance which he predestines for his children.
And the petulance of men is intolerable, if it refuses to be re-
strained by the word of God, which treats of his incomprehen-
sible counsel, adored by angels themselves. But now we have
heard that hardening proceeds from the Divine power and will,
as much as mercy. Unlike the persons I have mentioned,
Paul never strives to excuse God by false allegations : he only

(t) Rom. ix. 11. (u) Rom. ix. 18.

164 INSTITUTES OF THE [bOOK III.

declares that it is unlawful for a thing formed to quarrel with
its maker, {x) Now, how will those, who admit not that any
are reprobated by God, evade this declaration of Christ : " Every
plant which my heavenly Father hath not planted, shall be
rooted up? " {y) Upon all whom our heavenly Father has not
deigned to plant as sacred trees in his garden, they hear de-
struction plamly denounced. If they deny this to be a sign of
reprobation, there is nothing so clear as to be capable of proof
to such persons. Bat if they cease not their clamour, let the
sobriety of faith be satisfied with this admonition of Paul, that
there is no cause for quarrelling with God, if, on the one hand,
willing to show his wrath, and to make his power known, he
endures, " with much long-suifering, the vessels of wrath
fitted to destruction ; " and on the other, makes " known the
riches of his glory on the vessels of mercy, whom he had afore
prepared unto glory." {z) Let the reader observe that, to pre-
clude every pretext for murmurs and censures, Paul ascribes
supreme dominion to the wrath and power of God ; because it
is unreasonable for those deep judgments, which absorb all our
faculties, to be called in question by us. It is a frivolous reply
of our adversaries, that God does not wholly reject the objects
of his long-suffering, but remains in suspense towards them,
awaiting the possibility of their repentance ; as though Paul
attributed patience to God, in expectation of the conversion
of those whom he asserts to be fitted to destruction. For
Augustine, in expounding this passage, where power is con-
nected with patience, justly observes, that God's power is not
permissive, but influential. They observe, also, that it is not
said without meaning, that the vessels of wrath are fitted to
destruction, but that God prepared the vessels of mercy ; since
by this mode of expression, he ascribes and challenges to God
the praise of salvation, and throws the blame of perdition upon
those who by their choice procure it to themselves. But
though I concede to them, that Paul softens the asperity of the
former clause by the diflerence of phmseology, yet it is not at
all consistent to transfer the preparation for destruction to any
other than the secret counsel of God ; which is also asserted
just before in the context, that '' God raised up Pharaoh, and
whom he will he hardeneth." Whence it follows, that the
cause of hardening is the secret counsel of God. This, however,
I maintain, which is observed by Augustine that when God
turns wolves into sheep, he renovates them by more powerful
grace to conquer their obduracy ; and therefore the obstinate
are not converted, because God exerts not that mightier grace,
of which he is not destitute, if he chose to display it.

(x) Rom. ix. 20. {y) Matt. xv. 13. (z) Rom. ix. 22, 23.

CHAP. XXIII.] CHRISTIAN RELIGION. 165

II. These things will amply suffice for persons of piety and
modesty, who remember that they are men. But as these vir-
ulent adversaries are not content with one species of opposition,
we will reply to them all as occasion shall require. Foolish
mortals enter into many contentions with God, as though they
could arraign him to plead to their accusations. In the first
place they inquire, by what right the Lord is angry with his
creatures who had not provoked him by any previous offence ;
for that to devote to destruction whom he pleases, is more
like the caprice of a tyrant than the lawful sentence of a judge ;
that men have reason, therefore, to expostulate with God, if
they are predestinated to eternal death without any demerit
of their own, merely by his sovereign will. If such thoughts
ever enter the minds of pious men, they will be sufficiently
enabled to break their violence by this one consideration, how
exceedingly presumptuous it is only to inquire into the causes
of the Divine will ; which is in fact, and is justly entitled to
be, the cause of every thing that exists. For if it has any
cause, then there must be something antecedent, on which it
depends ; which it is impious to suppose. For the will of God
is the highest rule of justice ; so that what he wills must be
considered just, for this very reason, because he wills it.
When it is inquired, therefore, why the Lord did so, the an-
swer must be. Because he would. But if you go further, and
ask why he so determined, you are in search of something
greater and higher than the will of God, which can never be
found. Let human temerity, therefore, desist from seeking
that which is not, lest it , should fail of finding that which is.
This will be a sufficient restraint to any one disposed to reason
with reverence concerning the secrets of his God. Against
the audaciousness of the impious, who are not afraid openly to
rail against God, the Lord will sufficiently defend himself by
his own justice, without any vindication by us, when, depriv-
ing their consciences of every subterfuge, he shall convict them
and bind them with a sense of their guilt. LYet we espouse
not the notion of the Romish theologians concerning the ab-
solute and arbitrary power of God, which, on account of its
profaneness, deserves our detestation. We represent not God
as lawless, who is a law to himself ; because, as Plato says,
laws are necessary to men, who are the subjects of evil desires ;
but the will of God is not only pure from every fault, but the
highest standard of perfection, even the law of all laws. But
we deny that he is liable to be called to any account ; we deny
also that we are proper judges, to decide on this cause accord-
ing to our own apprehension. Wherefore, if we attempt to
go beyond what is lawful, let us be deterred by the Psalmist,

166 INSTITUTES OF THE [bOOK III.

who tells us, that God will be clear when he is judged by
mortal man. (a)

III. Thus God is able to check his enemies by silence.
But that we may not suffer them to deride his holy name with
impunity, he supplies us from his word with arms against
them. Therefore, if any one attack us with such an inquiry
as this, why God has from the beginning predestinated some
men to death, who, not yet being brought into existence, could
not yet deserve the sentence of death, — we will reply by ask-
ing them, in return, what they suppose God owes to man, if he
chooses to judge of him from his own nature. As we are all
corrupted by sin, we must necessarily be odious to God, and
that not from tyrannical cruelty, but in the most equitable
estimation of justice. If all whom the Lord predestinates to
death are in their natural condition liable to the sentence of death,
what injustice do they complain of receiving from him ? Let
all the sons of Adam come forward ; let them all contend and
dispute with their Creator, because by his eternal providence
they were previously to their birth adjudged to endless misery.
What murmur will they be able to raise against this vindication,
when God, on the other hand, shall call them to a review of
themselves. If they have all been taken from a corrupt mass,
it is no wonder that they are subject to condemnation. Let
them not, therefore, accuse God of injustice, if his eternal
decree has destined them to death, to which they feel them-
selves, whatever be their desire or aversion, spontaneously led
forward by their own nature. Hence appears the perverseness
of their disposition to murmur, because they intentionally sup-
press the cause of condemnation, which they are constrained
to acknowledge in themselves, hoping to excuse themselves by
charging it upon God. But though I ever so often admit
God to be the author of it, which is perfectly correct, yet this
does not abolish the guilt impressed upon their consciences,
and from time to time recurring to their view.

IV. They further object. Were they not, by the decree of
God, antecedently predestinated to that corruption which is
now stated as the cause of condemnation ? When they perish
in their corruption, therefore, they only suffer the punishment
of that misery into which, in consequence of his predesti-
nation, Adam fell, and precipitated his posterity with him. Is
he not unjust, therefore, in treating his creatures with such
cruel mockery ? I confess, indeed, that all the descendants of
Adam fell by the Divine will into that miserable condition in
which they are now involved ; and this is what I asserted from
the beginning, that we must always return at last to the sove-

(a) Psalm li. 4.

CHAP. XXIII.] CHRISTIAN RELIGION. 167

roign determination of God's will, the cause of which is hidden
in himself. But it follows not, therefore, that God is liable to
this reproach. For we will answer them thus in the language
of Paul: "O man, who art thou that repliest against God?
Shall the thing formed say to him that formed it, Why hast
thou made me thus ? Hath not the potter power over the clay,
of the same lump, to make one vessel unto honour and
another unto dishonour ?" (6) They will deny this to be in
reality any vindication of God's justice, and call it a subterfuge,
such as is commonly resorted to by persons destitute of a sufii-
cient defence. For what appears to be the meaning of this,
but that God possesses power, that cannot be resisted, of doing
any thing whatsoever according to his pleasure ? But it is
very different. For what stronger reason can be alleged, than
when we are directed to consider who God is ? How could
any injustice be committed by him who is the Judge of the
world ? If it is the peculiar property of the nature of God to
do justice, then he naturally loves righteousness and hates
iniquity. The apostle, therefore, has not resorted to sophistry,
as if he were in danger of confutation, but has shown that the
reason of the Divine justice is too high to be measured by a
human standard, or comprehended by the littleness of the hu-
man mind. The apostle, indeed, acknowledges that there is a
depth in the Divine judgments sufficient to absorb the minds
of all mankind, if they attempt to penetrate it. But he also
teaches how criminal it is to reduce the works of God to such
a law, that on failing to discover the reason of them, we pre-
sume to censure them. It is a well known observation of Solo-
mon, though few rightly understand it, that •' the great God,
that formed all things, both rewardeth the fool, and rewardeth
transgressors." (c) For he is proclaiming the greatness of God,
whose will it is to punish fools and transgressors, although he
favours them not with his Spirit. And men betray astonish-
ing madness in desiring to comprehend immensity within the
limits of their reason. The angels who stood in their integrity,
Paul calls " elect ; " (f/) if their constancy rested on the Divine
pleasure, the defection of the others argues their being for-
saken — a fact for which no other cause can be assigned than
the reprobation hidden in the secret counsel of God.

V. Now, to any follower of Manes or Celestius, a calumni-
ator of Divine Providence, I reply with Paul, that no account
ought to be given of it. for its greatness far surpasses our un-
derstanding. What wonder or absurdity is there in this?
Would he have the Divine power so limited, as to be unable
to execute more than his little capacity can comprehend ? I

(b) Rom. T. 20, 21. (c) Prov. xxvi. 10. (d) 1 Tim. v. 21.

168 INSTITUTES OF THE [bOOK III.

say, with Augustine, that the Lord created those who, he cer-
tainly foreknew, would fall into destruction, and that this was
actually so because he willed it ; but of his will it belongs not
to us to demand the reason, which we are incapable of com-
prehending ; nor is it reasonable that the Divine will should
be made the subject of controversy with us, which, whenever
it is discussed, is only another name for the highest rule of
justice. Why, then, is any question started concerning injus-
tice, where justice is evidently conspicuous? Nor let us be
ashamed to follow the example of Paul, and stop the mouths
of unreasonable and wicked men in this manner, repeating the
same answer as often as they shall dare to repeat their com-
plaints. Who are you, miserable mortals, preferring an ac-
cusation against God, because he accommodates not the great-
ness of his works to your ignorance ? as though they were
necessarily wrong, because they are concealed from carnal
view. Of the immeusity of God's judgments you have the
clearest evidences. You know they are called '• a great deep."
Now, examine your contracted intellects, whether they can
comprehend God's secret decrees. What advantage or satis-
faction do you gain from plunging yourselves, by your mad
researches, into an abyss that reason itself pronounces will be
fatal to you ? Why are you not at least restrained by some
fear of what is contained in the history of Job and the books
of the prophets, concerning the inconceivable wisdom and
terrible power of God ? If your mind is disturbed, embrace
without reluctance the advice of Augustine : " You, a man,
expect an answer from me, who am also a man. Let us, there-
fore, both hear him, who says, O man, who art thou ? Faith-
ful ignorance is better than presumptuous knowledge. Seek
merits ; you will find nothing but punishment. 0 the depth !
Peter denies ; the thief believes ; O the depth ! Do you seek a
reason ? I will tremble at the depth. Do you reason ? I will
wonder. Do you dispute ? I will believe. I see the depth,
I reach not the bottom. Paul rested, because he found admira-
tion. He calls the judgments of God imsearchable ; and are
you come to scrutinize them ? He says, his ways are past
finding out; and are you come to investigate them?" We
shall do no good by proceeding any further ; it will not satisfy
their petulance ; and the Lord needs no other defence than
what he has employed by his Spirit, speaking by the mouth
of Paul ; and we forget to speak well when we cease to speak
with God.

VL Impiety produces also a second objection, Avhich directly
tends, not so much to the crimination of God, as to the vindi-
cation of the sinner ; though the sinner whom God condemns
cannot be justified without the disgrace of the Judge. For

CHAP. XXIII.] CHRISTIAN RELIGION. 169

this is their profane complaint, Why should God impute as a
fault to man those things which were rendered necessary by
his predestination ? What should they do ? Should they re-
sist his decrees? This would be vain, for it would be impossi-
ble. Therefore they are not justly punished for those things of
which God's predestination is the principal cause. Here I shall
refrain from the defence commonly resorted to by ecclesiastical
writers, that the foreknowledge of God prevents not man from
being considered as a sinner, since God foresees man's evils,
not his own. For then the cavil would not stop here ; it
would rather be urged, that still God might, if he would, have
provided against the evils he foresaw, and that not having
done this, he created man expressly to this end, that he might
so conduct himself in the world ; but if, by the Divine Provi-
dence, man was created in such a state as afterwards to do
whatever he actually does, he ought not to be charged with
guilt for things which he cannot avoid, and to which the will
of God constrains him. Let us see, then, how this ditficulty
should be solved. In the first place, the declaration of Solo-
mon ought to be universally admitted, that " the Lord hath
made all things for himself; yea, even the wicked for the day
of evil." (e) Observe ; all things being at God's disposal, and
the decision of salvation or death belonging to him, he orders
all things by his counsel and decree in such a manner, that
some men are born devoted from the womb to certain death,
that his name may be glorified in their destruction. If any
one pleads, that no necessity was imposed on them by the
providence of God, but rather that they were created by him
in such a state in consequence of his foresight of their future
depravity, — it will amount to nothing. The old writers used,
indeed, to adopt this solution, though not without some degree
of hesitation But the schoolmen satisfy themselves with it,
as though it admitted of no opposition. I will readily grant,
indeed, that mere foreknowledge lays no necessity on the
creatures, though this is not universally admitted ; for there are
some who maintain it to be the actual cause of what comes to
pass. But Valla, a man otherwise not much versed in theology,
appears to me to have discovered superior acuteness and judi-
ciousness, by showing that this controversy is unnecessary,
because both life and death are acts of God's will, rather than
of his foreknowledge. If God simply foresaw the fates of men,
and did not also dispose and fix them by his determination,
there would be room to agitate the question, whether his pro-
vidence or foresight rendered them at all necessary. But since
he foresees future events only in consequence of his decree,

(e) Prov. xvi. 4.
TOL. II. 22

170 INSTITUTES OF THE [bOOK UL

that they shall happen, it is useless to contend about fore-
knowledge, while it is evident that all things come to pass
rather by ordination and decree.

VII. They say it is nowhere declared in express terms, that
God decreed Adam should perish by his defection ; as though
the same God, whom the Scripture represents as doing whatevei
he pleases, created the noblest of his creatures without any
determinate end. They maintain, that he was possessed of
free choice, that he might be the author of his own fate, but
that God decreed nothing more than to treat him according to
his desert. If so weak a scheme as this be received, what will
become of God's omnipotence, by which he governs all things
according to his secret counsel, independently of every person
or thing besides ? But whether they wish it or dread it, pre-
destination exhibits itself in Adam's posterity. For the loss
of salvation by the whole race through the guilt of one parent,
was an event that did not happen by nature. What prevents
their acknowledging concerning one man, what they reluc-
tantly grant concerning the whole species ? Why should they
lose their labour in sophistical evasions ? The Scripture pro-
claims, that all men were, in the person of their father, sen-
tenced to eternal death. This, not being attributable to na-
ture, it is evident must have proceeded from the wonderful
counsel of God. The perplexity and hesitation discovered
at trifles by these pious defenders of the justice of God, and
their facility in overcoming great difficulties, are truly absurd.
I inquire again, how it came to pass that the fall of Adam, in-
dependent of any remedy, should involve so many nations
with their infant children in eternal death, but because such
was the will of God. Their tongues, so loquacious on every
other point, must here be struck dumb. It is an awful decree,
I confess ; but no one can deny that God foreknew the future
final fate of man before he created him, and that he did fore-
know it because it was appointed by his own decree. If any
one here attacks God's foreknowledge, he rashly and incon-
siderately stumbles. For what ground of accusation is there
against the heavenly Judge for not being ignorant of futurity ?
If there is any just or plausible complaint, it lies against pre-
destination. Nor should it be thought absurd to affirm, that
God not only foresaw the fall of the first man, and the ruin of
his posterity in him, but also arranged all by the determination
of his own will. For as it belongs to his wisdom to foreknow
every thing future, so it belongs to his power to rule and govern
all things by his hand. And this question also, as well as
others, is judiciously discussed by Augustine. " We most
wholesomely confess, what we most rightly believe, that the
God and Lord of all things, who created every thing very

CHAP. XXIII.] CHRISTIAN RELIGION. 17-

good, and foreknew that evil would arise out of good, and
knew that it was more suitable to his almighty goodness to
bring good out of evil than not to suffer evil to exist, ordained
the life of angels and men in such a manner as to exhibit in
it, first, what free-will was capable of doing, and afterwards,
what could be effected by the blessings of his grace, and the
sentence of his justice."

VIII. Here they recur to the distinction between will and
permission, and insist that God permits the destruction of the
impious, but does not will it. But what reason shall we assign
for his permitting it, but because it is his will ? It is not pro-
bable, liowever, that man procured his own destruction by the
mere permission, and without any appointment, of God ; as
though God had not determined what he would choose to be
the condition of the principal of his creatures. I shall not hesi-
tate, therefore, to confess plainly with Augustine, " that the
will of God is the necessity of things, and that what he has
willed will necessarily come to pass ; as those things are really
about to happen which he has foreseen." Now, if either Pela-
gians, or Manichasans, or Anabaptists, or Epicureans, (for we
are concerned with these four sects on this argument,) in ex-
cuse for themselves and the impious, plead the necessity with
which they are bound by God's predestination, — they allege
nothing applicable to the case. For if predestination is no
other than a dispensation of Divine justice, — mysterious in-
deed, but liable to no blame, — since it is certain they were
not unworthy of being predestinated to that fate, it is equally
certain, that the destruction they incur by predestination is
consistent with the strictest justice. Besides, their perdition"
depends on the Divine predestination in such a manner, that
the cause and matter of it are found in themselves. For the
first man fell because the Lord had determined it was so
expedient. The reason of this determination is unknown to
us. Yet it is certain that he determined thus, only because he
foresaw it would tend to the just illustration of the glory of
his name. Whenever you hear the glory of God mentioned,
think of. his justice. For what deserves praise must be just^
Man falls, therefore, according to the appointment of Divine
Providence ; but he falls by his own fault. The Lord had a
little before pronounced " every thing that he had made " to
be " very good." Whence, then, comes the depravity of man
to revolt from his God ? Lest it should be thought to come
from creation, God had approved and commended what had
proceeded from himself. By his own wickedness, therefore,
he corrupted the nature he had received pure from the Lord,
and by his fall he drew all his posterity with him into destrac-
tion. Wherefore let us rather contemplate the evident cause

172 INSTITUTES OF THE [bOOK III .

of condemnation, which is nearer to us in the corrupt nature
of mankind, than search after a hidden and altogether incom-
prehensible one in the predestination of God. And we should
feel no reluctance to submit our understanding to the infinite
wisdom of God, so far as to acquiesce in its many mysteries.
To be ignorant of things which it is neither possible nor law-
ful to know, is to be learned : an eagerness to know them, is
a species of madness.

IX. Some one perhaps will say, that I have not yet adduced
a sufficient answer to that sacrilegious excuse. I confess it is
impossible ever wholly to prevent the petulance and murmurs
of impiety ; yet I think I have said what should suffice to re-
move not only all just ground, but every plausible pretext, for
objection. The reprobate wish to be thought excusable in
sinning, because they cannot avoid a necessity of sinning ;
especially since this necessity is laid upon them by the ordina-
tion of God. But we deny this to be a just excuse ; because
the ordination of God, by which they complain that they are
destined to destruction, is guided by equity, unknown indeed
to us, but indubitably certain. Whence we conclude, that they
sustain no misery that is not inflicted upon them by the most
righteous judgment of God. In the next place, we maintain
that they act preposterously, who, in seeking for the origin of
their condemnation, direct their views to the secret recesses
of the Divine counsel, and overlook the corruption of nature,
which is its real source. The testimony God gives to his cre-
ation prevents their imputing it to him. For though, by the
eternal providence of God, man was created to that misery to
which he is subject, yet the ground of it he has derived from
himself, not from God ; since he is thus ruined solely in con-
sequence of his having degenerated from the pure creation of
God to vicious and impure depravity.

X. The doctrine of God's predestination is calumniated by
its adversaries, as involving a third absurdity. For when we
attribute it solely to the determination of the Divine will, that
those whom God admits to be heirs of his kingdom are exempt-
ed from the universal destruction, from this they uifer, that he
is a respecter of persons, which the Scripture uniformly denies ;
that, therefore, either the Scripture is inconsistent with itself,
or in the election of God regard is had to merits. In the first
place, the Scripture denies that God is a respecter of persons,
in a different sense from that in which they understand it ; for
by the word perso7i, it signifies not a man, but those things in
a man, which, being conspicuous to the eyes, usually con-
ciliate favour, honour, and dignity, or attract hatred, contempt,
and disgrace. Such are riches, wealth, power, nobility, magis-
tracy, country, elegance of form, on the one hand ; and on the

CHAP. XXni.] CHRISTIAN RELIGION. 173

Other hand, poverty, necessity, ignoble birth, slovenliness, con-
tempt, and the like. Thus Peter and Paul declare that God
is not a respecter of persons, because he makes no dilference
between the Jew and Greek, to reject one and receive the
other, merely on account of his nation. (/) So James uses
the same language when he means to assert, that God in his
judgment pays no regard to riches, (g) And Paul, in another
place, declares, that in judging, God has no respect to liberty or
bondage, (/i) There will, therefore, be no contradiction in our
aflirmmg, that according to the good pleasure of his will, God
chooses whom he will as his children, irrespective of all merit,
while he rejects and reprobates others. Yet, for the sake of
further satisfaction, the matter may be explained in the follow-
ing manner : They ask how it happens, that of two persons
distinguished from each other by no merit, God, in his election,
leaves one and takes another. 1, on the other hand, ask them,
whether they suppose him that is taken to possess any thing
that can attract the favour of God. If they confess that he has
not, as indeed they must, it will follow, that God looks not at
man, but derives his motive to favour him from his own good-
ness. God's election of one man, therefore, while he rejects
another, proceeds not from any respect of man, but solely from
his own mercy ; which may freely display and exert itself
wherever and whenever it pleases. For we have elsewhere
seen also that, from the beginning, not many noble, or wise, or
honourable were called, (i) that God might humble the pride
of flesh ; so far is his favour from being confined to persons.

XI. Wherefore some people falsely and wickedly charge
God with a violation of equal justice, because, in his predes-
tination, he observes not the same uniform course of proceeding
towards all. If he finds all guilty, they say, let him punish all
alike ; if innocent, let him withhold the rigour of justice from all.
But they deal with him just as if either mercy were forbidden
him, or, when he chooses to show mercy, he were constrained
wholly to renounce justice. What is it that they require ?
If all are guilty, that they shall all sulfer the same punishment.
We confess the guilt to be common, but we say, that some are
relieved by Divine mercy. They say, Let it relieve all. But
we reply. Justice requires that he should likewise show him-
self to be a just judge in the infliction of punishment. When
they object to this, what is it but attempting to deprive God of
the opportunity to manifest his mercy, or to grant it to him, at
least, on the condition that he wholly abandon his justice ?
Wherefore there is the greatest propriety in these observations
of Augustine : " The whole mass of mankind having fallen into

(/)Actsx. 34. Rom. ii. 11. Gal. iii. 23. (/«) Col. iii. 25. Eph. tI. 9.

(g) James ii. 5. (i) 1 Cor. i. 26.

t74» INSTITUTES OF THE [bOOK III.

condemnation in the first man, the vessels that are formed from
it to honour, are not vessels of personal righteousness, but of
Divine mercy ; and the formation of others to dishonour, is to
be attributed, not to iniquity, but to the Divine decree," &c.
While God rewards those whom he rejects with deserved punish-
ment, and to those whom he calls, freely gives undeserved grace,
he is liable to no accusation, but may be compared to a creditor,
who has power to release one, and enforce his demands on another.
The Lord, therefore, may give grace to whom he will, because
he is merciful, and yet not give it to all, because he is a just
judge ; may manifest his free grace, by giving to some what
they never deserve, while, by not giving to all, he declares the
demerit of all. For when Paul says, that " God hath con-
cluded all under sin, that he might have mercy upon all," (l)
it must, at the same time, be added, that he is debtor to none ;
for no man " hath first given to him," to entitle him to demand
a recompense, (w)

XII. Another argument often urged to overthrow predes-
tination is, that its establishment would destroy all solicitude
and exertion for rectitude of conduct. For who can hear,
they say, that either life or death is appointed for him by God's
eternal and immutable decree, without immediately concluding
that it is of no importance how he conducts himself; since no
action of his can in any respect either impede or promote the
predestination of God ? Thus all will abandon themselves to
despair, and run into every excess to which their licentious
propensities may lead them. And truly this objection is not
altogether destitute of truth ; for there are many impure persons
who bespatter the doctrine of predestination with these vile blas-
phemies, and with this pretext elude all admonitions and re-
proofs : God knows what he has determined to do with us :
if he has decreed our salvation, he will bring us to it in his
own time ; if he has destined us to death, it will be in vain for
us to strive against it. But the Scripture, while it inculcates
superior awe and reverence of mind in the consideration of so
great a mystery, instructs the godly in a very different con-
clusion, and fully refutes the wicked and unreasonable in-
ferences of these persons. For the design of what it contains
respecting predestination is, not that, being excited to presump-
tion, we may attempt, with nefarious temerity, to scrutinize the
inaccessible secrets of God, but rather that, being humbled and
dejected, we may learn to tremble at his justice and admire his
mercy. At this object believers will aim. But the impure
cavils of the wicked are justly restrained by Paul. They
profess to go on securely in their vices ;' because if they are of
the number of the elect, such conduct will not prevent their

(/) Gal. iii. 22. Rom. xi. 32. (w) Rom. xi. 35.

CHAR XXIIT.] CHRISTIAN RELIGION. 175

being finally brought into life. But Paul declares the end of
our election to be, that we may lead a holy and blameless life, (w)
If the object of election be holiness of life, it should rather awa-
ken and stimulate us to a cheerful practice of it, than be used as
a pretext for slothfulness. But how inconsistent is it to cease
from the practice of virtue because election is sufficient to sal-
vation, while the end proposed in election is our dilio-ent
performance of virtuous actions ! Away, then, with such cor-
rupt and sacrilegious perversions of the whole order of election.
They carry their blasphemies much further, by asserting, that
any one who is reprobated by God will labour to no purpose if
he endeavour to approve himself to him by innocence and in-
tegrity of life ; but here they are convicted of a most impudent
falsehood. For whence could such exertion originate Out from
election ? Whoever are of the number of the reprobate, being
vessels made to dishonour, cease not to provoke the Divine
wrath against them by continual transgressions, and to confirm
by evident proofs the judgment of God already denounced
against them ; so that their striving with him in vain is what
can never happen.

XIII. This doctrine is maliciously and impudently calimi-
niated by others, as subversive of all exhortations to piety of
life. This formerly brought great odium upon Augustine, which
he removed by his Treatise on Correction and Grace, addressed
to Valentine, the perusal of which will easily satisfy all pious
and teachable persons. Yet I will touch on a few things, which
I hope will convince such as are honest and not contentious.
How openly and loudly gratuitous election was preached by
Paul, we have already seen ; was he therefore cold in admoni-
tions and exhortations ? Let these good zealots compare his vehe-
mence with theirs ; theirs will be found ice itself in comparison
with his incredible fervour. And certainly every scruple is re-
moved by this principle, that " God hath not called us to unelean-
ness, but that every one should know how to possess his vessel
in sanctification and honour ; " (o) and again, that " we are his
workmanship, created in Christ Jesus unto good works, which
God hath before ordained, that we should walk in them."(j9)
Indeed, a slight acquaintance with Paul will enable any one to
understand, without tedious arguments, how easily he recon-
ciles things which they pretend to be repugnant to each other.
Christ commands men to believe in him. Yet his limitation is
neither false nor contrary to his command, when he says, " No
man can come unto me, except it were given unto him of my
Father." (q) Let preaching therefore have its course to bring

(n) Ephes. i. 4. (p) Ephes. ii. 10.

(«) 1 Thess. iv. 4, 7. (y) John vi. 65.

176 INSTITUTES OF THE [bOOR III,

men to faith, and by a continual progress to promote their per-
severance. Nor let the knowledge of predestination be pre-
vented, that the obedient may not be prond as of any thing of
their oAvn, but may glory in the Lord. Christ had some
particular meaning in saying, " Who hath ears to hear, let him
hear,"(r) Therefore when we exhort and preach, persons en-
dued with ears readily obey ; and those who are destitute of
them exhibit an accomplishment of the Scripture, that hearing
they hear not. (s) "But why (says Augustine) should some
have ears, and others not ? ' Who hath known the mind of the
Lord ? ' (t) Must that which is evident be denied, because that
which is concealed cannot be comprehended ? " These obser-
vations I have faithfully borrowed from Augustine ; but as his
words will perhaps have more authority than mine, I will
proceed to an exact quotation of them. " If, on hearing this,
some persons become torpid and slothful, and exchanging labour
for lawless desire, pursue the various objects of concupiscence,
must what is declared concerning the foreknowledge of God be
therefore accounted false ? If God foreknew that they would
be good, will they not be so, in whatever wickedness they now
live ? and if he foreknew that they would be wicked, will they
not be so, in whatever goodness they now appear ? Are these,
then, sufficient causes why the truths which are declared con-
cerning the foreknowledge of God should be either denied or
passed over in silence ? especially when the consequence of
silence respecting these would be the adoption of other errors.
The reason of concealing the truth (he says) is one thing, and
the necessity of declaring it is another. It would be tedious
to inquire after all the reasons for passing the truth over in
silence ; but this is one of them ; lest those who understand it
not should become worse, while we wish to make those who un-
derstand it better informed ; who, indeed, are not made wiser by
our declaring any such thing, nor are they rendered worse. But
since the truth is of such a nature, that when we speak of it, he
becomes worse who cannot understand it, and when we are silent
about it, he who can understand it becomes worse, — what do
we think ought to be done ? Should not the truth rather be
spoken, that he who is capable may understand it, than buried
in silence ; the consequence of which would be, not only that
neither would know it, but even the more intelligent of the two
would become worse, who, if he heard and understood it, would
also teach it to many others ? And we are unwilling to say what
we are authorized to say by the testimony of Scripture. For
•■ve are afraid, indeed, lest by speaking we may offend him who
rannot understand, but are not afraid lest in consequence of our

(r) Matt. xiii. 9 (s) Isaiah vi. 9. {0 Rom. xi. 34.

CHAP. XXIII.] CHRISTIAN RELIGION. 177

silence, he who is capable of understanding the truth may be
deceived by falsehood." And condensing this sentiment after-
wards into a smaller compass, he places it in a still stronger
light. " Wherefore, if the apostles and the succeeding teachers
of the Church both piously treated of God's eternal election,
and held believers under the discipline of a pious life, what
reason have these our opponents, when silenced by the invin-
cible force of truth, to suppose themselves right in maintaining
that what is spokenof predestination, although it be true, ought
not to be preached to the people ? But it must by all means
be preached, that he who has ears to hear may hear. But who
has them, unless he receives them from him who has promised
to bestow them ? Certainly he who receives not may reject,
provided he who receives, takes and drinks, drinks and lives.
For as piety must be preached that God may be rightly wor-
shipped, so also must predestination, that he who has ears to
hear of the grace of God, may glory in God, and not in himself"
XIV. And yet, being peculiarly desirous of edification, that
holy man regulates his mode of teaching the truth, so that
offence may as far as possible be prudently avoided. For he
suggests that whatever is asserted with truth may also be de-
livered in a suitable manner. If any one address the people in
such a way as this, If you believe not, it is because you are by
a Divine decree already destined to destruction, — he not only
cherishes slothfulness, but even encourages wickedness. If any
one extend the declaration to the future, that they who hear
will never believe because they are reprobated, — this would be
rather imprecation than instruction. Such persons, therefore, as
foolish teachers, or inauspicious, ominous prophets, Augustine
charges to depart from the Church. In another place, indeed,
he justly maintains, " that a man then profits by correction, when
he, who causes whom he pleases to profit even without correc-
tion, compassionates and assists. But why some in one way,
and some in another ? Far be it from us to ascribe the choice
to the clay instead of the potter." Again afterwards : " When
men are either introduced or restored into the way of right-
eousness by correction, who works salvation in their hearts,
but he who gives the increase, whoever plants and waters?
he whose determination to save is not resisted by any free-
will of man. It is beyond all doubt, therefore, that the will of
God, who has done whatever he has pleased in heaven and in
earth, and who has done even things that are yet future, cannot
possibly be resisted by the will of man, so as to prevent the
execution of his purposes ; since he controls the wills of men
according to his pleasure." Again : " When he designs to bring
men to himself, does he bind them by corporeal bonds ? He acts
inwardly ; he inwardly seizes their hearts ; he inwardly moves

VOL. XL 23

178 INSTITUTES OF THE [bOOK III.

their hearts, and draws them by their wills, which he has
wrought in them." But he immediately subjoins, what must
by no means be omitted ; " that because we know not who
belongs, or does not belong, to the number of the predestinated,
it becomes us affectionately to desire the salvation of all. The
consequence will be, that whomsoever we meet we shall en-
deavour to make him a partaker of peace. But our peace shall
rest upon the sons of peace. On our part, therefore, salutary
and severe reproof, like a medicine, must be administered to
all, that they may neither perish themselves nor destroy others ;
but it will be the province of God to render it useful to them
whom he had foreknown and predestinated."

CHAPTER XXIV.

ELECTION CONFIRMED BY THE DIVINE CALL. THE DESTINED
DESTRUCTION OF THE REPROBATE PROCURED BY THEM-
SELVES.

But, in order to a further elucidation of the subject, it is ne-
cessary to treat of the calling of the elect, and of the blinding
and hardening of the impious. On the former I have already
made a few observations, with a view to refute the error of
those who suppose the generality of the promises to put all
mankind on an equality. But the discriminating election of
God, which is otherwise concealed within himself, he manifests
only by his calling, which may therefore with propriety be termed
the testification or evidence of it. " For whom he did fore-
know, he also did predestinate to be conformed to the image of
his Son. Moreover, whom he did predestinate, them he also
called ; and whom he called, them he also justified," in order
to their eventual glorification, (w) Though by choosing his
people, the Lord has adopted them as his children, yet we see
that they enter not on the possession of so great a blessing till
they are called; on the other hand, as soon as they are called,
they immediately enjoy some communication of his election.
On this account Paul calls the Spirit received by them, both
"the Spirit of adoption, and. the seal and earnest of the future
inheritance ; " (x) because, by his testimony, he confirms and
seals to their hearts the certainty of their future adoption. For
though the preaching of the gospel is a stream from the source

(m) Rom. viii. 29, 30. (x) Rom. viii. 15, 16. Ephes. i. 13, 14.

CHAP. XXIV.] CHRISTIAN RELIGION. 179

of election, yet, being common also to the reprobate, it would of
itself be no solid proof of it. For God effectually teaches his
elect, to bruig them to faith, as we have already cited from the
words of Christ : " He which is of God, he," and he alone,
" hath seen the Father." (y) Again: " I have manifested thy
name unto the men which thou gavest me." (z) For he says
in another place, " No man can come to me, except the Father
draw him." (a) This passage is judiciously explained by Au-
gustine in the following words : " If, according to the declaration
of truth, every one that has learned comes, whosoever comes
not, certainly has not learned. It does not necessarily follow
that he who can come actually comes, unless he has both
willed and done it ; but every one that has learned of the Fa-
ther, not only can come, but also actually comes ; where there
is an immediate union of the advantage of possibility, the in-
clination of the will, and the consequent action." In another
place he is still clearer : " Every one that hath heard and learned
of the Father, cometh unto me. Is not this saying. There is
no one that hears and learns of the Father, and comes not unto
me ? For if every one that has heard and learned of the Father
comes, certainly every one that comes not has neither heard nor
learned of the Father ; for if he had heard and learned, he would
come. Very remote from carnal observation is this school, in
which men hear and learn of the Father to come to the Son.'-
Just after he says, " This grace, which is secretly communica-
ted to the hearts of men, is received by no hard heart ; for the
first object of its communication is, that hardness of heart may
be taken away. When the Father is heard within therefore,
he takes away the heart of stone, and gives a heart of flesh.
For thus he forms children of promise and vessels of mercy
whom he has prepared for glory. Why, then, does he not
teach all, that they may come to Christ, but because all whom
he teaches, he teaches in mercy ? but whom he teaches not, he
teaches not in judgment ; for he hath mercy on whom he will
have mercy, and whom he will he hardeneth." Those whom
God has chosen, therefore, he designates as his children, and de-
termines himself to be their Father. By calling, he introduces
them into his family, and unites them to himself, that they may
be one. By connecting calling with election, the Scripture
evidently suggests that nothing is requisite to it but the free
mercy of God. For if we inquire whom he calls, and for what
reason, the answer is, those whom he had elected. But when
we come to election, we see nothing but mercy on every side.
And so that observation of Paul is very applicable here — " It is
not of him that willeth, nor of him that runneth, but of God
that showeth mercy ; " but not as it is commonly understood

(y) John vi. 46. (z) John xvii. 6. (a) John vi. 44.

180 INSTITUTES OF THE [bOOK III,

by those who make a distribution between the grace of God,
and the will and exertion of man. For they say, that human
desires and endeavours have no efficacy of themselves, unless
they are rendered successful by the grace of God ; but main-
tain that, with the assistance of his blessing, these things
have also their share in procuring salvation. To refute their
cavil, I prefer Augustine's words to my own. " If the apostle
only meant that it is not of him that wills, or of him that
runs, without the assistance of the merciful Lord, we may
retort the converse proposition, that it is not of mercy alone
without the assistance of willing and running." If this be mani-
festly impious, we may be certain that the apostle ascribes every
thing to the Lord's mercy, and leaves nothing to our wills or
exertions. This was the opinion of that holy man. Nor is the
least regard due to their paltry sophism, that Paul would not
have expressed himself so, if we had no exertion or will. For
he considered not what was in man ; but seeing some persons
attribute salvation partly to human industry, he simply con-
demned their error in the former part of the sentence, and in
the latter, vindicated the claim of Divine mercy to the whole
accomplishment of salvation. And what do the prophets, but
perpetually. proclaim the gratuitous calling of God?

II. This point is further demonstrated by the very nature
and dispensation of calling, which consists not in the mere
preaching of the word, but in the accompanying illumination
of the Spirit. To whom God offers his word, we are informed
in the prophet : " I am sought of them that asked not for me :
I am found of them that sought me not : I said. Behold me,
behold me, unto a nation that was not called by my name." (b)
And lest the Jews should suppose that this clemency ex-
tended only to the Gentiles, he recalls to their remembrance
the situation from which he took their father Abraham, when
he deigned to draw him to himself; that was from the midst
of idolatry, in which he and all his family were sunk, (c)
When he first shines upon the undeserving with the light of
his word, he thereby exhibits a most brilliant specimen of his
free goodness. Here, then, the infinite goodness of God is dis-
played, but not to the salvation of all ; for heavier judgment
awaits the reprobate, because they reject the testimony of Di-
vine love. And God also, to manifest his glory, withdraws
from them the efficacious influence of his Spirit. This inter-
nal call, therefore, is a pledge of salvation, which cannot possibly
deceive. To this purpose is that passage of John — "Hereby
we know that he abideth in us, by the Spirit which he hath
given us." (c?) And lest the flesh should glory in having an-
B we red at least to his call, and accepted his free ofters, he

(b) Isaiah Ixv. 1. (c) Joshua xxiv. 2, 3. (</) 1 John iii. 24.

CHAP. XXTV.] CHRISTIAN RELIGION. 181

affirms that men have no ears to hear, or eyes to see, but such
as he has formed ; and that he acts in this, not according to
individual gratitude, but according to his own election. Of this
fact Luke gives us an eminent example, where Jews and Gentiles
in common heard the preaching of Paul and Barnabas. Though
they were all instructed on that occasion with the same dis-
course, it is narrated that " as many as were ordained to eternal
life, believed." {e) With what face, then, can we deny the
freeness of calling, in which election reigns alone, even to
the last?

III. Here two errors are to be avoided. For some suppose
man to be a cooperator with God, so that the validity of elec-
tion depends on his consent ; thus, according to them, the will
of man is superior to the counsel of God. As though the
Scripture taught, that we are only given an ability to believe,
and not faith itself. Others, not thus enervating the grace of
the Holy Spirit, yet induced by I know not what mode of rea-
soning, suspend election on that which is subsequent to it ; as
though it were doubtful and ineffectual till it is confirmed by
faith. That this is its confirmation to us is very clear ; that it
is the manifestation of God's secret counsel before concealed, we
have already seen ; but all that we are to understand by this, is
that what was before unknown is verified, and as it were ratified
with a seal. But it is contrary to the truth to assert, that elec-
tion has no efficacy till after we have embraced the gospel,
and that this circumstance gives it all its energy. The cer-
tainty of it, indeed, we are to seek here ; for if we attempt to
penetrate to the eternal decree of God, we shall be ingulfed in
the profound abyss. But when God has discovered it to us,
we must ascend to loftier heights, that the cause may not be
lost in the effect. For what can be more absurd and inconsis-
tent, when the Scripture teaches that we are illuminated
according as God has chosen us, than that our eyes should be so
dazzled with the blaze of this light as to refuse to contemplate
election ? At the same time I admit that, in order to attain an
assurance of our salvation, we ought to begin with the word,
and that with it our confidence ought to be satisfied, so as to
call upon God as our Father. For some persons, to obtain
certainty respecting the counsel of God, " which is nigh unto
us, in our mouth and in our heart," (/) preposterously wish
to soar above the clouds. Such temerity, therefore, should be
restrained by the sobriety of faith, that we may be satisfied
with the testimony of God in his external word respecting his
secret grace ; only the channel, which conveys to us such a
copious stream to satisfy our thirst, must not deprive the foun-
tain-head of the honour which belongs to it.

(e) Acts xiii. 48. (/) Deut. xxx. 14.

182 INSTITUTES OF THE [bOOK III

IV. As it is erroneous, therefore, to suspend the efficacy of
election upon the faith of the gospel, by which we discovei
our interest in election, so we shall observe the best order, if,
in seeking an assurance of our election, we confine our atten-
tion to those subsequent signs which are certain attestations of
It. Satan never attacks believers with a more grievous or
dangerous temptation, than when he disquiets them with
doubts of their election, and stimulates to an improper desire
of seeking it in a wrong way. I call it seeking in a wrong
way, when miserable man endeavours to force his way into the
secret recesses of Divine wisdom, and to penetrate even to the
nighest eternity, that he may discover what is determined con-
cerning him at the tribunal of God. Then he precipitates
himself to be absorbed in the profound of an unfathomable
gulf; then he entangles himself in numberless and inextricable
snares ; then he sinks himself in an abyss of total darkness. For
it is right that the folly of the human mind should be thus
punished with horrible destruction, when it attempts by its own
ability to rise to the summit of Divine wisdom. This tempta-
tion is the more fatal, because there is no other to which men
in general have a stronger propensity. For there is scarcely a
person to be found, whose mind is not sometimes struck with
this thought — Whence can you obtain salvation but from the
election of God ? And what revelation have you received of
election ? If this has once impressed a man, it either perpetu-
ally excruciates the unhappy being with dreadful torments,
or altogether stupefies him with astonishment. Indeed, I
should desire no stronger argument to prove how extremely
erroneous the conceptions of such persons are respecting pre-
destination, than experience itself; since no error can affect
the mind, more pestilent than such as disturbs the conscience,
and destroys its peace and tranquillity towards God. There-
fore, if we dread shipwreck, let us anxiously beware of this
rock, on which none ever strike without being destroyed.
But though the discussion of predestination may be compared
to a dangerous ocean, yet, in traversing over it, the navigation
is safe and serene, and I will also add pleasant, unless any one
freely wishes to expose himself to danger. For as those who,
in order to gain an assurance of their election, examine into
the eternal counsel of God without the word, plunge them-
selves into a fatal abyss, so they who investigate it in a regular
and orderly manner, as it is contained in the word, derive
from such inquiry the benefit of peculiar consolation. Let this,
then, be our way of inquiry ; to begin and end with the calling
of God. Though this prevents not believers from perceiv-
ing, that the blessings they daily receive from the hand of God

CHAP. XXIV.] CHRISTIAN RELIGION. 183

descend from that secret adoption ; as Isaiah introduces them,
saying, " Thou hast done wonderful things ; thy counsels of
old are faithfulness and truth ; " (g) for by adoption, as by a
token, God chooses to confirm to us all that we are permitted
to know of his counsel. Lest this should be thought a weak
testimony, let us consider how much clearness and certainty it
allbrds us. Bernard has some pertinent observations or. thif
subject. After speaking of the reprobate, he says, " The cout?
sel of God stands, the sentence of peace stands, respecting them
who fear him, concealing their faults and rewarding their
virtues ; so that to them, not only good things, but evil ones
also, co6}5erate for good. Who shall lay any thing to the
charge of God's elect ? It is sufficient for me, for all righteous-
ness, to possess his favour alone, against whom alone I have
sinned. All that he has decreed not to impute to me, is just
as if it had never been." And a httle after: " O place of true
rest, which I might not improperly call a bed-chamber, in
which God is viewed, not as disturbed with anger, or filled
with care, but where his will is proved to be good, and accept-
able, and perfect. This view is not terrifying, but soothing ;
it excites no restless curiosity, but allays it : it fatigues not the
senses, but tranquillizes them. Here true rest is enjoyed.
A tranquil God tranquillizes all things ; and to behold rest, is
to enjoy repose."

V. In the first place, if we seek the fatherly clemency and
propitious heart of God, our eyes must be directed to Christ, in
whom alone the Father is well pleased, (h) If we seek salva-
tion, life, and the immortality of the heavenly kingdom, re-
course must be had to no other ; for he alone is the Fountain
of life, the Anchor of salvation, and the Heir of the kingdom
of heaven. Now, what is the end of election, but that, being
adopted as children by our "heavenly Father, wc may by his
favour obtain salvation and immortality ? Consider and inves-
tigate it as much as you please, you will not find its ultimate
scope extend beyond this. The persons, therefore, whom God
has adopted as his children, he is said to have chosen, not in
themselves, but in Christ ; because it was impossible for him
to love them, except in him ; or to honour them with the
inheritance of his kingdom, unless previously made partakers
of him. But if we are chosen in him, we shall find no assu-
rance of our election in ourselves ; nor even in God the Father,
considered alone, abstractedly from the Son. Christ, therefore,
is the mirror, in which it behoves us to contemplate our elec-
tion ; and here we may do it with safety. For as the Father
has determined to unite to the body of his Son all who are the

(g) Isaiah xxv. 1. (/t) Matt. iii. 17.

184 INSTITUTES OF THE [bOOK III.

objects of his eternal choice, that he may have, as his children,
all that he recognizes among his members, we have a testimony
sufficiently clear and strong, that if we have communion with
Christ, we are written in the book of life. And he gave us
this certain communion with himself, when he testified by the
preaching of the gospel, that he was given to us by the Father,
to be ours with all his benefits. We are said to put him on,
and to grow up into him, that we may live because he lives.
This doctrine is often repeated. " God spared not his only
begotten Son, that whosoever believeth in him should not
perish." (i) " He that believeth on him, is passed from death
unto life," (k) In which sense he calls himself " The bread
of life, he that eateth which, shall live for ever." (Z) He, I
say, is our witness, that all who receive him by faith shall be
considered as the children of his heavenly Father. If we
desire any thing more than being numbered among the sons
and heirs of God, we must rise above Christ. If this is our
highest limit, what folly do we betray in seeking out of him,
that which we have already obtained in him, and which can
never be found any where else ! Besides, as he is the Father's
eternal Wisdom, immutable Truth, and determined Counsel,
we have no reason to fear the least variation in the declarations
of his word from that will of the Father, which is the object
of our inquiry ; indeed, he faithfully reveals it to us, as it has
been from the beginning, and will ever continue to be. This
doctrine ought to have a practical influence on our prayers.
For though faith in election animates us to call upon God, yet
it would be preposterous to obtrude it upon him when we pray,
or to stipulate this condition — O Lord, if I am elected, hear
me ; since it is his pleasure that we should be satisfied with
his promises, and make no further inquiries whether he will be
propitious to our prayers. This prudpnce will extricate us
from many snares, if we know how to make a right use of
what has been rightly written ; but we must not inconsider-
ately apply to various purposes, what ought to be restricted
to the object particularly designed.

VI. For the establishment of our confidence, there is also
another confirmation of election, which, we have said, is con-
nected with our calling. For those whom Christ illuminates
with the knowledge of his name, and introduces into the bosom
of his Church, he is said to receive into his charge and protection.
And all whom he receives are said to be committed and in-
trusted to him by the Father, to be kept to eternal life. What
do we wish for ourselves ? Christ loudly proclaims that all
whose salvation was designed by the Father, had been deli-

(i) Rom. viii. 32. John iii. 15, 16. {k) John v. 24. (0 John vi. 35—58.

CHAP. XXIV. J CHRISTIAN RELIGION. 185

vered by him into his protection, (w) If, therefore, we want
to ascertain whether God is concerned for our salvation, let us hi-
quire whether he has committed us to Christ, whom he constitut-
ed the only Saviour of all his people. Now, if we doubt Avhether
Christ has received us into his charge and custody, he obviates
this doubt, by freely oifering himself as our Shepherd, and declar-
ing that if we hear his voice, we shall be numbered among his
sheep. We therefore embrace Christ, thus kindly oflered to us
and advancing to meet us ; and he will number us with his
sheep, and preserve us enclosed in his fold. But yet we feel
anxiety for our future state ; for as Paul declares that " whom
he predestinated, them he also called," (n) so Christ informs
us that "many are called, but few chosen." (o) Besides,
Paul himself also, in another place, cautions against carelessness,
saying, " Let him that thinketh he standeth, take heed lest he
fall." (p) Again : " Art thou grafted among the people of God ?
Be not high-minded, but fear. God is able to cut thee off again,
and graft in others." (^) Lastly, experience itself teaches us
that vocation and faith are of little value, unless accompanied
by perseverance, which is not the lot of all. But Christ has
delivered us from this anxiety, for these promises undoubtedly
belong to the future : " All that the Father giveth me, shall
come to me ; and him that cometh to me, I will in no wise
cast out. And this is the Father's will which hath sent me,
that of all which he hath given me, I should lose nothing,
but should raise it up again at the last day." (r) Again : " My
sheep hear my voice, and I know them, and they follow me.
And I give unto them eternal life, and they shall never perish,
neither shall any pluck them out of my hand. My Father,
which gave them me, is greater than all ; and none is able
to pluck them out of my Father's hand." (s) Besides, when
he declares, " Every plant which my heavenly Father hath
not planted, shall be rooted up,"(^) he fully implies on the
contrary, that those who are rooted in God, can never by any
violence be deprived of salvation. With this corresponds
that passage of John, " If they had been of us, they would no
doubt have continued with us." (u) Hence also that magnifi-
cent exultation of Paul, in defiance of life and death, of things
present and future ; which must necessarily have been founded
in the gift of perseverance, (x) Nor can it be doubted that he
applies this sentiment to all the elect. The same apostle in
another place says, " He which hath begun a good work in
you, will perform it until the day of Jesus Christ. " (y) This

(m) John vi. 37, 39 ; xvii. 6, 12. (q) Rom. xi. 17—23. (u) 1 John ii. 19.

(h) Rom. viii. 30. (r) John vi. 37, 39. (z) Rom. viii. 35—33.

(o) Matt. xxii. 14. (s) John x. 27—29. (y) Phil. i. 6.

Ip) 1 Cor. X. 12. (0 Matt. xv. 13.

VOL. II. 24

186 INSTITUTES OF THE [bOOK III.

also supported David when his faith was faihng : " Thou wilt
not forsake the work of thine own hands." (z) Nor is it to be
doubted, that when Christ intercedes for all the elect, he prays
for them the same as for Peter, that their faith may never fail.
Hence we conclude, that they are beyond all danger of falling
away, because the intercessions of the Son of God for their
perseverance in piety have not been rejected. What did Christ
intend we should learn from this, but confidence in our per-
petual security, since we have once been introduced into the
number of his people ?

VII. But it daily happens, that they who appeai-ed to belong
to Christ, fall away from him again, and sink into ruin. Even
in that very place, where he asserts that none perish of those
who were given to him by the Father, he excepts the son of
perdition. This is true ; but it is equally certain, that such
persons never adhered to Christ with that confidence of heart
which, we say, gives us an assurance of our election. " They
went out from us," says John, " but they were not of us ; for
if they had been of us, they would no doubt have continued
with us." (a) I dispute not their having similar signs of calling
with the elect ; but I am far from admitting them to possess
that certain assurance of election which I enjoin believers to
seek from the word of the gospel. Wherefore, let not such
examples move us from a tranquil reliance on our Lord's
promise, where he declares, that all who receive him by faith
were given him by the Father, and that since he is their
Guardian and Shepherd, not one of them shall perish. Of
Judas we shall speak afterwards. Paul is dissuading Christians,
not from all security, but from supine, unguarded, carnal secu-
rity, which is attended with pride, arrogance, and contempt of
others, extinguishes humility and reverence of God, and pro-
duces forgetfulness of favours received. For he is addressing
Gentiles, teaching them that the Jews should not be proudly
and inhumanly insulted because they had been rejected, and
the Gentiles substituted in their place. He also inculcates fear ;
not such a fear as produces terror and uncertainty, but such as
teaches humble admiration of the grace of God, without any
diminution of confidence in it ; as has been elsewhere observed.
Besides, he is not addressing individuals, but distinct parties
generally. For as the Church was divided into two parties,
and emulation gave birth to dissension, Paul admonishes the
Gentiles, that their substitution in the place of the holy and
peculiar people ought to be a motive to fear and modesty.
There were, however, many clamorous people among them,
whose empty boasting it was necessary to restrain. But we

(2) Psalm cxxxviii. 8. (a) 1 John ii. 19.

CHAP. XXIV.] CHRISTIAN RELIGION. 187

have already seen that our hope extends into futurity, even
beyond the grave, and that nothing is more contrary to its
nature than doubts respecting our final destiny.

VIII. The declaration of Christ, that "many are called,
and few chosen," is very improperly understood. For there
will be no ambiguity in it, if we remember what must 'lo clear
from the foregoing observations, that there are two kmds of
calling. For there is a universal call, by which God, in the
external preaching of the word, invites all, indiscriminately, to
come to him, even those to whom he intends it as a savom of
death, and an occasion of heavier condemnation. There is also
a special call, with which he, for the most part, favours only
believers, when, by the inward illumination of his Spirit, he
causes the word preached to sink into their hearts. Yet some-
times he also communicates it to those whom he only enlightens
for a season, and afterwards forsakes on accoimt of their ingra-
titude, and strikes with greater blindness. Now, the Lord, see-
ing the gospel published far and wide, held in contempt by
the generality of men, and justly appreciated by few, gives us
a description of God, under the character of a king, who prepares
a solemn feast, and sends out his messengers in every direction,
to invite a great company, but can only prevail on very few,
every one alleging impediments to excuse himself; so that at
length he is constrained by their refusal to bring in all who can
be found in the streets. Thus far, every one sees, the parable
is to be understood of the external call. He proceeds to inform
us, that God acts like a good master of a feast, walking round
the tables, courteously receiving his guests ; but that if he finds
any one not adorned with a nuptial garment, he suffers not the
meanness of such a person to disgrace the festivity of the
banquet. I confess, this part is to be understood of those who
enter into the Church by a profession of faith, but are not
invested with the sanctification of Christ. Such blemishes, and,
as it were, cankers of his Church, God will not always suffer, but
will cast them out of it, as their turpitude deserves. Few,
therefore, are chosen out of a multitude that are called, but
not with that calling by which we say believers ought to judge
of their election. For the former is common also to the wicked ;
but the latter is attended with the Spirit of regeneration, the
earnest and seal of the future inheritance, which seals our hearts
to the day of the Lord, (b) In short, though hypocrites boast
of piety as if they were true worshippers of God, Christ
declares that he will finally cast them out of the place which
they unjustly occupy. Thus the Psalmist says, " Who shall
abide in thy tabernacle ? He that worketh righteousness, and
speaketh the truth in his heart." (c) Again: "This is the

(ft) Ephes. i. 13, 14. (c) Psalm xv. 1.

188 INSTITUTES OF THE [bOOK III.

generation of them that seek him, that seek thy face, O
Jacob." ((/) And thus the Spirit exhorts believers to patience,
that they may not be disturbed by Ishmaehtes being united
with them in the Church, since the mask will at length be torn
off, and they will be cast out with disgrace.

IX. The same reasoning applies to the exception lately cited,
where Christ says, that " none of them is lost, but the son of
perdition." (e) Here is, indeed, some inaccuracy of expression,
but the meaning is clear. For he was never reckoned among
the sheep of Christ, as being really such, but only as he occu-
pied the place of one. When the Lord declares he was chosen
by himself with the other apostles, it only refers to the minis-
terial office. " Have not I chosen you twelve," says he, " and
one of you is a devil ?"(/) That is, he had chosen him to
the office of an apostle. But when he speaks of election to
salvation, he excludes him from the number of the elect : " I
speak not of you all ; I know whom I have chosen." (g) If
any one confound the term election in these passages, he will
miserably embarrass himself; if he make a proper distinction,
nothing is plainer. It is therefore a very erroneous and per-
nicious assertion of Gregory, that we are only conscious of our
calling, but uncertain of our election ; from which he exhorts
all to fear and trembling, using also this argument, that though
we know what we are to-day, yet we know not what we may
be in future. But the context plainly shows the cause of his
error on this point. For as he suspended election on the merit
of works, this furnished abundant reason for discouragement to
the minds of men : he could never establish them, for want of
leading them from themselves to a confidence in the Divine
goodness. Hence believers have some perception of what we
stated at the beginning, that predestination, rightly considered,
neither destroys nor weakens faith, but rather furnishes its best
confirmation. Yet I will not deny, that the Spirit sometimes
accommodates his language to the limited extent of our capacity,
as when he says, " They shall not be in the assembly of my
people, neither shall they be written in the writing of the house
of Israel." (A) As though God were beginning to write in the
book of life those whom he numbers among his people, whereas
we know from the testimony of Christ, that the names of God's
children have been written in the book of life from the begin-
ning, (i) But these expressions only signify the rejection of
those who seemed to be the chief among the elect ; as the
Psalmist says, " Let them be blotted out of the book of the
living, and not be written with the righteous." (k)

(d) Psalm xxiv. 6. (e) John xvii. 12. (/) John vi. 70. (g) John xiii. 18.
(h) Ezek. xiii. 9. (i) Luke x. 20. {k) Psalm Ixix. 28.

CHAP. XXIV.] CHRISTIAN RELIGION. 189

X. Now, the elect are not gathered into the fold of Christ by-
calling, immediately from their birth, nor all at the same time,
but according as God is pleased to dispense his grace to them.
Before they are gathered to that chief Shepherd, they go a-
stray, scattered in the common wilderness, and dilfering in no
respect from others, except in being protected by the special
mercy of God from rushing down the precipice of eternal death.
If you observe them, therefore, you will see the posterity of
Adam partaking of the common corruption of the whole spe-
cies. That they go not to the most desperate extremes of
impiety, is not owing to any innate goodness of theirs, but be-
cause the eye of God watches over them, and his hand is ex-
tended for their preservation. For those who dream of I know
not what seed of election sown in their hearts from their very
birth, always inclining them to piety and the fear of God, are
unsupported by the authority of Scripture, and refuted by ex-
perience itself. They produce, indeed, a few examples to
prove that certain elect persons were not entire strangers to
religion, even before they were truly enlightened ; that Paul
lived blameless in his Pharisaism; (/) that Cornelius, with his
alms and prayers, was accepted of God, (w^) and if there are any
other similar ones. What they say of Paul, we admit ; but re-
specting Cornelius, we maintain that they are deceived ; for it
is evident, he was then enlightened and regenerated, and
wanted nothing but a clear revelation of the gospel. But
what will they extort from these very few examples ? that the
elect have always been endued with the spirit of piety ? This
is just as if any one, having proved the integrity of Aristides,
Socrates, Xenocrates, Scipio, Curius, Camillus, and other hea-
thens, should conclude from this, that all who were left in the
darkness of idolatry, were followers of holiness and virtue.
But this is contradicted in many passages of Scripture. Paul's
description of the state of the Ephesians prior to regeneration,
exhibits not a grain of this seed. " Ye were dead," he says,
" in trespasses and sins, wherein in time past ye walked accord-
ing to the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the children
of disobedience ; among whom also we all had our conversa-
tion in times past, in the lusts of our flesh, fulfilling the de-
sires of the flesh and of the mind, and were by nature the
children of wrath, even as others." («) Again: "Remember
that at that time ye were without hope, and without God in
the world." (o) Again : " Ye were sometimes darkness, but
now are ye light in the Lord ; walk as children of light." (p)

(Z) Phil. iii. 5, 6. (m) Acts x. 2. (n) Ephes. ii. 1—3.

(p) Ephes. ii. 11, 12. (j)) Ephes. v. 8 ; iv. 18.

190 INSTITUTES OF THE [bOOK III

Bnt perhaps they will plead, that these passages refer to that
ignorance of the true God, in which they acknowledge the
elect to be involved previously to their calling. Though this
would be an impudent cavil, since the apostle's inferences from
them are such as these : " Put away lying ; and let him that
stole, steal no more." (q) But what will they reply to other
passages ? such as that where, after declaring to the Corinthi-
ans, that " Neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor revilers, nor extor-
tioners, shall inherit the kingdom of God ; " he immediately
adds, " And such were some of you ; but ye are washed, but
ye are sanctified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God." (r) And another pas-
sage, addressed to the Romans: "As ye have yielded your
members servants to uncleanness, and to iniquity unto ini-
quity ; even so now yield your members servants to right-
eousness. What fruit had ye then in those things whereof ye
are now ashamed ? " (s)

XI. What kind of seed of election was springing up in
them, who were all their lives contaminated with various
pollutions, and with desperate wickedness wallowed in the
most nefarious and execrable of all crimes? If he had intend-
ed to speak according to these teachers, he ought to have shown
how much they were obhged to the goodness of God, which
had preserved them from falling into such great pollutions.
So likewise the persons whom Peter addressed, he ought to
have exhorted to gratitude on account of the perpetual seed
of election. But, on the contrary, he admonishes them, " that
the time past may suffice to have wrought the will of the
Gentiles." (t) What if we come to particular examples ?
What principle of righteousness was there in Rahab the
harlot before faith ? (u) in Manasseh, when Jerusalem was
dyed, and almost drowned, with the blood of the prophets ? (x)
in the thief, who repented in his dying moments ? (y) Away,
then, with these arguments, which men of presumptuous curi-
osity raise to themselves without regarding the Scripture. Let
tis rather abide by the declaration of the Scripture, that " all
we like sheep have gone astray ; we have turned every one to
his own way," (z) that is, destruction. Those whom the Lord
lias determined to rescue from this gulf of perdition, he defers
till his appointed season ; before which he only preserves them
from falling into unpardonable blasphemy.

XII. As the Lord, by his effectual calling of the elect, com-

(q) Ephes. iv. 25, 28. (t) 1 Peter iv. 3. (y) Luke xxiii. 40

(r) 1 Cor. vi. 9—11. (m) Josh. ii. 1, &c. —42.

[s) Rom. vi. 19, 21. {x) 2 Kings xxi. 16. (:) Isaiah liii. 6.

CHAP. XXIV.] CHRISTIAN RELIGION. 191

pletes the salvation to which he predestinated them in his
eternal counsel, so he has his judgments against the reprobate,
by which he executes his counsel respecting them. Those,
therefore, whom he has created to a life of shame and a death of
destruction, that they might be instruments of his wrath, and
examples of his severity, he causes to reach their appointed end,
sometimes depriving them of the opportunity of hearing the
word, sometimes, by the preaching of it, increasing their blind-
ness and stupidity. Of the former there are innumerable exam-
ples : let us only select one that is more evident and remarkable
than the rest. Before the advent of Christ, there passed about
four thousand years, in which the liord concealed the light of
the doctrine of salvation from all the Gentiles. If it be replied,
that he withheld from them the participation of so great a
blessing because he esteemed them unworthy, their posterity
will be found equally unworthy of it. The truth of this, to
say nothing of experience, is sufficiently attested by Malachi,
who follows his reproofs of unbelief and gross blasphemies by
an immediate prediction of the coming of the Messiah. Why,
then, is he given to the posterity rather than to their ancestors ?
He will torment himself in vain, who seeks for any cause of
this beyond the secret and inscrutable counsel of God. Nor
need we be afraid lest any disciple of Porphyry should be im-
boldened to calumniate the justice of God by our silence in its
defence. For while we assert that all deserve to perish, and
it is of God's free goodness that any are saved, enough is said
for the illustration of his glory, so that every subterfuge of ours
is altogether unnecessary. The supreme Lord, therefore, by
depriving of the communication of his light, and leaving in
darkness, those whom he has reprobated, makes way for the
accomplishment of his predestination. Of the second class, the
Scriptures contain many examples, and others present them-
selves every day. The same sermon is addressed to a hundred
persons ; twenty receive it with the obedience of faith ; the
others despise, or ridicule, or reject, or condemn it. If it be
replied, that the difference proceeds from their wickedness and
perverseness, this will afford no satisfaction ; because the minds
of others would have been influenced by the same wickedness,
but for the correction of Divine goodness. And thus we shall
always be perplexed, unless we recur to Paul's question — " Who
maketh thee to differ? "(a) In whiph he signifies, that the
excellence of some men beyond others, is not from their own
virtue, but solely from Divine grace.

XIII. Why, then, in bestowing grace upon some, does he
pass over others ? Luke assigns a reason for the former, that

(a) 1 Cor. iv. 7.

192 INSTITUTES OP THE [bOOK III.

they "were ordained to eternal life." What conchision, then,
shall we draw respecting the latter, but that they are vessels
of wrath to dishonour ? Wherefore let us not hesitate to say
with Augustine, " God could convert to good the will of the
wicked, because he is omnipotent. It is evident that he could.
Why, then, does he not ? Because he would not. Why he
would not, remains with himself" For we ought not to aim
at more wisdom than becomes us. That will be mnch better
than adopting the evasion of Chrysostom, " that he draws those
who are willing, and who stretch out their hands for his aid ; "
that the difference may not appear to consist in the decree of
God, but wholly in the will of man. But an approach to him
is so far from being a mere effort of man, that even pious per-
sons, and such as fear God, still stand in need of the pecu-
liar impulse of the Spirit. Lydia, the seller of purple, feared
God, and yet it was necessary that her heart should be opened,
to attend to, and profit by, the doctrine of Paul. This declara-
tion is not made respecting a single female, but in order to
teach us that every one's advancement in piety is the secret
work of the Spirit. It is a fact not to be doubted, that God
sends his word to many whose blindness he determines shall
be increased. For with what design does he direct so many
commands to be delivered to Pharaoh ? Was it from an ex-
pectation that his heart would be softened by repeated and
ft-equent messages ? Before he began, he knew and foretold
the result. He commanded Moses to go and declare his will
to Pharaoh, adding at the same time, " But I will harden his
heart, that he shall not let the people go." (6) So, when he
calls forth Ezekiel, he apprizes him that he is sending him to
a rebellious and obstinate people, that he may not be alarmed if
they refuse to hear him. (c) So Jeremiah foretells that his word
will be like fire, to scatter and destroy the people like stubble, (d)
But the prophecy of Isaiah furnishes a still stronger confirma-
tion ; for this is his mission from the Lord : " Go and tell this
people, Hear ye, indeed, but understand not, and see ye, indeed,
but perceive not. Make the heart of this people fat, and make
their ears heavy, and shut their eyes ; lest they see with their
eyes, and hear with their ears, and understand with their heart,
and convert, and be healed." (e) Observe, he directs his voice
to them, but it is that they may become more deaf ; he kin-
dles a light, but it is that they may be made more blind ; he
publishes his doctrine, but it is that they may be more besotted :
he applies a remedy, but it is that they may not be healed.
John, citing this prophecy, declares that the Jews could not

(6) Exod. iv. 21. (£?) Jer.v. 14.

CHAP. XXIV.] CHRISTIAN RELIGION. 193

believe, because this curse of God was upon them. (/) Nor
can it be disputed, that to such persons as God determines not
to enhghten, he delivers his doctrine involved in enigmatical
obscurity, that its only effect may be to increase their stupidity.
For Christ testilies that he confined to his apostles the expla-
nations of the parables in which he had addressed the multi-
tude ; " because to you it is given to know the mysteries of the
kingdom of heaven, but to them it is not given." (»•) What
does the Lord mean, you will say, by teaching those by whom
he takes care not to be understood ? Consider whence the
fault arises, and you will cease the inquiry ; for whatever
obscurity there is in the word, yet there is always light enough
to convince the consciences of the wicked.

XIV. It remains now to be seen why the Lord does that
\vhich it is evident he does. If it be replied, that this is done
because men have deserved it by their impiety, wickedness, and
ingratitude, it will be a just and true observation ; but as we
have not yet discovered the reason of this diversity, why some
persist in obduracy while others are inclined to obedience, the
discussion of it will necessarily lead us to the same remark that
Paul has quoted from Moses concerning Pharaoh: " Even for
this same purpose have I raised thee up, that I might show my
power in thee, and that my name might be declared throughout
all the earth."' (h) That the reprobate obey not the word of
God, when made known to them, is justly imputed to the
wickedness and depravity of their hearts, provided it be at the
same time stated, that they are abandoned to this depravity,
because they have been raised up, by a just but inscrutable
judgment of God, to display his glory in their condemnation.
So, when it is related of the sons of Eli, that they listened not
to his salutary admonitions, " because the Lord would slay
them," (?) it is not denied that their obstinacy proceeded
from their own wickedness, but it is plainly implied that
though the Lord was able to soften their hearts, yet they were
left in their obstinacy, because his immutable decree had pre-
destinated them to destruction. To the same purpose is that
passage of John, " Though he had done so many miracles
before them, yet they believed not on him ; that the saying of
Esaias the prophet might be fulfilled, which he spake, ' Lord,
who hath believed our report ? ' " (k) For though he does not
acquit the obstinate from the charge of guilt, yet he satisfies
himself with this reason, that the grace of God has no charms
for men till the Holy Spirit gives them a taste for it. And
Christ cites the prophecy of Isaiah, " They shall be all taught

(/) John xii. 39, 40. (g) Matt. xiii. 11. (h) Rom. ix. 17.

0) 1 Sam. ii. 25. (A) John xii. 37, 38.

VOL. II. 25

194 INSTITUTES OF THE [bOOK II*.

of God," (I) with no other design than to show, that the Jews
are reprobate and strangers to the Church, because they are
destitute of dociUty ; and he adduces no other reason for it
than that the promise of God does not belong to them ; which
is confirmed by that passage of Paul, where " Christ crucified,
unto the Jews a stumbling-block, and unto the Greeks foolish-
ness," is said to be "unto them which are called, the power
of God, and the wisdom of God." (m) For, after remarking
what generally happens whenever the gospel is preached, that
it exasperates some, and is despised by others, he reiiresents it
as duly appreciated only by " those who are called." A little
before he had mentioned " them that believe ; " not that he
had an intention to deny its proper place to the grace of God,
which precedes faith, but he seems to add this second descrip-
tion by way of correction, in order that those who had received
the gospel might ascribe the praise of their faith to the Divine
call. And so, likewise, in a subsequent sentence, he represents
them as the objects of Divine election. When the impious
hear these things, they loudly complain that God, by a wanton
exercise of power, abuses his wretched creatures for the sport
of his cruelty. But we, who know that all men are liable to
so many charges at the Divine tribunal, that of a thousand
questions they would be unable to give a satisfactory answer
to one, confess that the reprobate suffer nothing but what is
consistent with the most righteous judgment of God. Though
we cannot comprehend the reason of this, let us be content
with some degree of ignorance where the wisdom of God soars
into its own sublimity.

XV. But as objections are frequently raised from some pas-
sages of Scripture, in which God seems to deny that the de-
struction of the wicked is caused by his decree, but that, in
opposition to his remonstrances, they voluntarily bring ruin
upon themselves, — let us show by a brief explication that they
are not at all inconsistent with the foregoing doctrine. A pas-
sage is produced from Ezekiel, where God says, " I have no
pleasure in the death of the wicked, but that the wicked turn-
from his way and live." (n) If this is to be extended to all
mankind, why does he not urge many to repentance, whose
minds are more flexible to obedience than those of others, who
grow more and more callous to his daily invitations ? Among
the inhabitants of Nineveh and Sodom, Christ himself declares
that his evangelical preaching and miracles would have brought
forth more fruit than in Judea. How is it, then, if God will
have all men to be saved, that he opens not the gate of repent-
ance to those miserable men who would be more ready to re-

(Z) John vi. 45. (m) 1 Cor. i. 23, 24. (n) Ezek. xxxiii. 11.

CHAP. XXIV.] » CHRISTIAN RELIGION. 195

ceive the favour ? Hence we perceive it to be a violent per-
version of the passage, if the will of God, mentioned by the
prophet, be set in opposition to his eternal counsel, by which
he has distinguished the elect from the reprobate. Now, if we
inquire the genuine sense of the prophet, his only meaning is
to inspire the penitent with hopes of pardon. And this is the
sum, that it is beyond a doubt that God is ready to pardon sin-
ners immediately on their conversion. Therefore he wills not
their death, inasmuch as he wills their repentance. But expe-
rience teaches, that he does not will the repentance of those
whom he externally calls, in such a manner as to affect all their
hearts. Nor should he on this account be charged with acting
deceitfully ; for, though his external call only renders those
wha hear without obeying it inexcusable, yet it is justly es-
teemed the testimony of God's grace, by which he reconciles
men to himself. Let us observe, therefore, the design of the
prophet in saying that God has no pleasure in the death of a
sinner ; it is to assure the pious of God's readiness to pardon
them immediately on their repentance, and to show the impious
the aggravation of their sin in rejecting such great compassion
and kindness of God. Repentance, therefore, will always be
met by Divine mercy ; but on whom repentance is bestowed,
we are clearly taught by Ezekiel himself, as well as by all the
prophets and apostles.

XVI. Another passage adduced is from Paul, where he states
that "God will have all men to be saved ; " (o) which, though
somewhat different from the passage just considered, yet is very
similar to it. I reply, in the first place, that it is evident from
the context, how God wills the salvation of all ; for Paul con-
nects these two things together, that he " will have all men to
be saved, and to come unto the knowledge of the truth." If
it was fixed in the eternal counsel of God, that they should
receive the doctrine of salvation, what is the meaning of that
question of Moses, " What nation is there so great, who hath God
so nigh unto them as we have ? " (p) How is it that God has
deprived many nations of the light of the gospel, which others
enjoyed? How is it that the pure knowledge of the doctrine
of piety has never reached some, and that others have but just
heard some obscuio rudiments of it ? Hence it will be easy to
discover the design of Paul. He had enjoined Timothy to
make solemn prayers in the Church for kings and princes ; but
as it might seem snmewhat inconsistent to pray to God for
a class of men almost past hope, — for they were not only
strangers to the body of Christ, but striving with all their pow-
er to ruin his kingdom, — he subjoins, that "this is good and

(o)lTim. ii. 4. (p) Deut. iv. 7.

196 INSTITUTES OF THE [bOOK. IX %

acceptable in the sight of God, who will have all men to be
saved ; " which only imports, that God has not closed the way
of salvation against any order of men, but has diffused his
mercy in such a manner that he would have no rank to be des-
titute of it. The other texts adduced are not declarative of the
Lord's determination respecting all men in his secret counsel :
they only proclaim that pardon is ready for all sinners who
sincerely seek it- (q) For if they obstinately insist on its being
said that God is merciful to all, I will oppose to them, what is
elsewhere asserted, that " our God is in the heavens ; he hath
done whatsoever he hath pleased." (r) This text, then, must
be explained in a manner consistent with another, where God
says, " I will be gracious to whom 1 will be gracious, and I will
show mercy on whom I will show mercy." (s) He who makes
a selection of objects for the exercise of his mercy, does not
impart that mercy to all. But as it clearly appears that Paul is
there speaking, not of individuals, but orders of men, I shall
forbear any further argument. It must be remarked, however,
that Paul is not declaring the actual conduct of God at all times,
in all places, and to all persons, but merely representing him as
at liberty to make kings and magistrates at length partakers of
the heavenly doctrine, notwithstanding their present rage against
it in consequence of their blindness. There is more apparent
plausibility in their objection, from the declaration of Peter,
that " the Lord is not willing that any should perish, but that
all should come to repentance." (t) But the second clause
furnishes an immediate solution of this difficulty ; for the will-
ingness that they should come to repentance must be understood
in consistence with the general tenor of Scripture. Conversion
is certainly in the power of God ; let him be asked, whether
he wills the conversion of all. when he promises a few indi-
viduals to give them " a heart of flesh," while he leaves others
with "a heart of stone." (u) If he were not ready to receive
those who implore his mercy, there would indeed be no propri-
ety in this address, " Turn ye unto me, and I will turn unto
you ; " (x) but I maintain that no mortal ever approaches God
without being divinely drawn. But if repentance depended on
the will of man, Paul would not have said, "If God peradven-
lure will give them repentance." (y) And if God, whose voice
exhorts all men to repentance, did not draw the elect to it by
the secret operation of his Spirit, Jeremiah would not have said,
" Turn thou me, and I shall be turned ; for thou art the Lord
my God. Surely after that I was turned, I repented." (z)

(9) Psalm cxlv. 9. (t) 2 Peter iii. 9. (ij) 2 Tim. ii. 25.

(r) Psalm cxv. 3. (m) Ezek. xxxvi. 26. (z) Jer. xxxi. 18, 19.

(s) Exod. xxxiii. 19. (r) Zech. i. 3.

GHAP. XXIV.] CHRISTIAN RELIGION. 197

XVII. If this be correct, it will be said there can be but little
faith ill the promises of the gospel, which, in declaring the will
of God, assert that he wills what is repugnant to his inviolable
decree. But this is far from a just conclusion. For if we turn
our attention to the elfect of the promises of salvation, we shall
find that their universality is not at all inconsistent with the
predestination of the reprobate. We know the promises to be
effectual to us only when we receive them by faith ; on the
contrary, the annihilation of faith is at once an abolition of the
promises. If this is their nature, we may perceive that there is
no discordance between these two things — God's having ap-
pointed from eternity on whom he will bestow his favour and
exercise his wrath, and his proclaiming salvation indiscriminately
to all. Indeed, I maintain that there is the most perfect har-
mony between them. For his sole design in thus promising, is
to offer his mercy to all who desire and seek it, which none do
but those whom he has enlightened, and he enlightens all whom
he has predestinated to salvation. These persons experience
the certain and unshaken truth of the promises ; so that it can-
not be pretended that there is the least contrariety between
God's eternal election and the testimony of his grace offered to
believers. But why does he mention all ? It is in order that
the consciences of the pious may enjoy the more secure satis-
faction, seeing that there is no difference between sinners,
provided they have faith; and, on the other hand, that the
impious may not plead the want of an asylum to flee to from
the bondage of sin, while they ungratefully reject that which is
offered to them. When the mercy of God is offered to both by
the gospel, it is faith, that is, the illumination of God, which
distinguishes between the pious and impious ; so that the former
experience the efficacy of the gospel, but the latter derive no
benefit from it. Now, this illnmination is regulated by God's
eternal election. The complaint and lamentation of Christ,
" O Jerusalem, Jerusalem, how often would I have gathered
thy children together, and ye would not," (a) however they
cite it, affords them no support. I confess, that Christ here
speaks not merely in his human character, but that he is up-
braiding the Jews for having in all ages rejected his grace. But
we must define the will of God which is here intended. It is
well known how sedulously God laboured to preserve that
people to himself, and with what extreme obstinacy, from the
first to the last, they refused to be gathered, being abandoned
to their own wandering desires; but this does not authorize
the conclusion, that the counsel of God was frustrated by the
wickedness of men. They object, that nothing is more incon-

(a) Matt, xxiii. 37.

198 INSTITUTES OF THE [bOOK III.

sistent with the nature of God than to have two wills. This I
grant them, provided it be rightly explained. But why do they
not consider the numerous passages, where, by the assumption
of human affections, God condescends beneath his own majesty ?
He says, " I have spread out my hands all the day unto a re-
bellious people ; " (6) early and late endeavouring to bring them
to himself. If they are determined to accommodate all this to
God, and disregard the figurative mode of expression, they will
give rise to many needless contentions, which may be settled by
this one solution, that what is peculiar to man is transferred to
God. The solution, however, elsewhere stated by us, is fully
sufficient — that though to our apprehension the will of God is
manifold and various, yet he does not in himself will things at
variance with each other, but astonishes our faculties Avith his
various and " manifold wisdom," according to the expression of
Paul, till we shall be enabled to understand, that he mysteri-
ously wills what now seems contrary to his will. They im-
pertinently object, that God being the Father of all, it is unjust
for him to disinherit any but such as have previously deserved
this punishment by their own guilt. As if the goodness of God
did not extend even to dogs and swine. But if the question
relates to the human race, let them answer why God allied
himself to one people as their Father ; why he gathered even
from them but a very small number, as the flower of them.
But their rage for slander prevents these railers from consider-
ing that God " maketh his sun to rise on the evil and on the
good," (c) but that the inheritance is reserved for the few, to
whom it shall one day be said, " Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the
world." {d) They further object, that God hates nothing he has
made ; which though I grant them, the doctrine I maintain still
remains unshaken, that the reprobate are hated by God, and
that most justly, because, being destitute of his Spirit, they can
do nothing but what is deserving of his curse. They further al-
lege, that there is no diflerence between the Jew and the Gentile,
and therefore that the grace of God is offered indiscriminately to
all : I grant it ; only let them admit, according to the declaration
of Paul, that God calls whom he pleases, both of the Jews and
of the Gentiles, (e) so that he is under no obligation to any. In
this way also we answer their arguments from another text,
which says, that " God hath concluded them all in unbelief,
that he might have mercy upon all ; " (/) which imports that
he will have the salvation of all who are saved ascribed to his
mercy, though this blessing is not common to all. Now, while

(6) Isaiah Ixv. 2. (c) Matt. v. 48. (</) Matt. xxv. 34.

(e) Rom. ix. 24. (/) Rom. xi. 32.

CHAP. XXV.] CHRISTIAN RELIGION. 199

many arguments are advanced on both sides, let our conclusion
be to stand astonished with Paul at so great a mystery, and
amidst the clamour of petulant tongues let us not be ashamed
of exclaiming Avith him, " O man, who art thou that repliest
against God ? " For, as Augustine justly contends, it is acting
a most perverse part, to set up the measure of human justice
as the standard by which to measm-e the justice of God.

CHAPTER XXV.

THE FINAL RESURRECTION.

Though Christ, the Sun of Righteousness, after having
'■'abolished death," is declared by Paul to have "brought hfe
and immortality to light," shining upon us "through the gos-
pel," (g) whence also in believing we are said to have " passed
from death unto life," (A) being "no more strangers and fo-
reigners, but fellow-citizens with the saints, and of the house-
hold of God," (?) who "hath made us sit together in heavenly
places" with his only begotten Son, (k) that nothing may be
wanting to our complete felicity, — yet, lest we should find it
grievous to be still exercised with a severe warfare, as though
we derived no benefit from the victory gained by Christ, we
must remember what is stated in another place concerning the
nature of hope. For "since we hope for that we see not," (I)
and, according to another text, "faith is the evidence of things
not seen ; " (w) as long as we are confined in the prison of the
flesh, "we are absent from the Lord." (w) Wherefore the same
apostle says, " Ye are dead, and your life is hid with Christ in
God ; " and " when Christ, who is our life, shall appear, then
shall ye also appear with him in glory." (o) This, then, is our
condition, " that we should live soberly, righteously, and godly,
in this present world, looking for that blessed hope, and the
glorious appearing of the great God and our Saviour Jesus
Christ." (j?) Here we have need of more than common
patience, lest, being wearied, we pursue a retrograde course, or
desert the station assigned us. All that has hitherto been
stated, therefore, concerning our salvation, requires minds ele-
vated towards heaven, that, according to the suggestion of
Peter, we may love Christ, whom we have not seen, and^ be-

(g) 2 Tim. i. 10. (k) Ephes. ii. 6. (ji) 2 Cor. v. 6.

(k) John V. 24. (0 Rom. viii. 24. (o) Col. iii. 3, 4.

(i) Ephes. ii. 19. (m) Heb. xi. 1. (j») Titus li. 12, 13.

200 INSTITUTES OF THE [bOOK III

lieving in him, may " rejoice with joy mispeakable and full of
glory," till we receive "the end of our faith." (7) For which
reason, Paul represents the faith and hope of believers as having
respect to " the hope that is laid up in heaven." (r) When we
are thus looking towards heaven, with om* eyes fixed upon
Christ, and nothing detains them on earth from carrying us
forward to the promised blessedness, we realize the fulfilment
of that declaration, " Where your treasure is, there will your
heart be also." (s) Hence it is, that faith is so scarce in the
world ; because to our sluggishness nothing is more difficult
than to ascend through innumerable obstacles, " pressing to-
ward the mark, for the prize of the high calling." (t) To the
accumulation of miseries which generally oppress us, are added
the mockeries of the profane, with which our simplicity is as-
sailed ; while voluntarily renouncing the allurements of present
advantage or pleasure, we seem to pursue happiness, which is
concealed from our view, like a shadow that continually eludes
our grasp. In a word, above and below, before and behind, we
are beset by violent temptations, which our minds would long
ago have been incapable of sustaining, if they had not been
detached from terrestrial things, and attached to the heaven-
ly life, which is apparently at a remote distance. He alone,
therefore, ha^jnade a solid proficiency in the gospel who has
been accustomed to continual meditation on the blessed resur-
rection.

II. The supreme good was a subject of anxious dispute, and
even contention, among the ancient philosophers ; yet none of
them, except Plato, acknowledged the chief good of man to
consist in his union with God. But of the nature of this
union he had not even the smallest idea ; and no wonder, for
he was totally uninformed respecting the sacred bond of it.
We know what is the only and perfect happiness even in this
earthly pilgrimage ; but it daily inflames our hearts with in-
creasing desires after it, till we shall be satisfied with its full
fruition. Therefore I have observed that the advantage of
Christ's benefits is solely enjoyed by those who elevate their
minds to the resurrection. Thus Paul also sets before believers
this object, towards which he tells us he directs all his own
efl'orts, forgetting every thing else, " if by any means he may
attain unto it." (u) And it behoves us to press forward to the
same point with the greater alacrity, lest, if this world engross
our attention, we should be grievously punished for our sloth.
He therefore -characterizes believers by this mark, " Our con-
versation is in heaven, from whence also we look for the Sa-
viour." (x) And that their minds may not flag in this course,

(q) 1 Peter i. 8, 9. (s) Matt. vi. 21. (u) Phil. iii. 8—11.

(r) Col. i. 5. (0 Phil. iii. 14. (x) Phil. iii. 20.

CHAP. XXV.] CHRISTIAN RELIGION. 201

he associates with them all creatures as their companions.
For as ruin and deformity are visible on every side, he tells us
that all things in heaven and earth are tending to renovation.
For the fall of Adam having deranged the perfect order of
nature, the bondage to which the creatures have been subject-
ed by the sin of man is grievous and burdensome to them ; not
that they are endued with any intelligence, but because they
naturally aspire to the state of perfection from which they have
fallen. Paul therefore attributes to them groaning and travail-
ing pains, ((/) that we who have received the first-fruits of the
Spirit may be ashamed of remaining in our corruption, and not
imitating at least the inanimate elements which bear the punish-
ment of the sin of others. But as a still stronger stimulus
to us, he calls the second advent of Christ "our redemption."
It is true, indeed, that all the parts of our redemption are
already completed ; but because " Christ was once offered to
bear the sins of many, he shall appear the second time without
sin unto salvation." (z) Whatever calamities oppress us, this
redemption should support us even till its full consummation,

III. Let the importance of the object sharpen our pursuit.
Paul justly argues, that " if there be no resurrection of the
dead," the whole gospel is vain and fallacious ;■: for we should
be "of all men the most miserable," being exposed to the
hatred and reproaches of mankind, " standing in jeopardy
every hour," (a) and being even like sheep destined to the
slaughter ; and therefore its authority would fall to the ground
not in one point only, but in every thing it contains relating to
adoption and the accomplishment of our salvation. To this
subject, the most important of all, let us give an attention
never to be wearied by length of time. With this vieAV I have
deferred what I shall briefly say of it to this place, that the
reader, after receiving Christ as the Author of complete salva-
tion, may learn to soar higher, and may know that he is in-
vested with heavenly glory and immortality, in order that the
whole body may be conformed to the Head ; as in his person
the Holy Spirit frequently gives an example of the resurrection.
It is a thing difficult to be believed, that bodies, after having
been consumed by corruption, shall at length, at the appointed
time, be raised again. Therefore, while many of the philoso-
phers asserted the immortality of the soul, the resurrection
of the body was admitted by few. And though this fur-
nishes no excuse, yet it admonishes us that this truth is too
difficult to command the assent of the human mind. To en-
able faith to surmount so great an obstacle, the Scripture sup-
plies us with two assistances : one consists in the similitude of

(y) Rom. viii. 19—23. (z) Heb. ix. 28. (a) 1 Cor. xv. 13, &c.

VOL. II. 26

§02 INSTITUTES OF THE [bOOK III.

Christ, the other in the omnipotence of God. Now, whenever
the resurrection is mentioned, let us set before us the image of
Christ, who, in our nature, which he assumed, finished his
course in this mortal life in such a manner, that, having now
obtained immortality, he is the pledge of future resurrection to
us. For in the afflictions that befall us, " we bear about in the
body the dying of the Lord Jesus, that the life also of Jesus
might be made manifest in our body." {b) And to separate
him from us, is not lawful, nor indeed possible, without rend-
ing him asunder. Hence the reasoning of Paul : " If there be
no resurrection of the dead, then is Christ not risen ; " (c) for
he assumes this as an acknowledged principle, that Christ
neither fell under the power of death, nor triumphed over it in
his resurrection, for himself as a private individual ; but that
all this was a commencement in the Head of what must be
fulfilled in all the members, according to every one's order and
degree. For it would not be right, indeed, for them to be in
all respects equal to him. It is said in the Psalms, " Thou
wilt not suffer thine Holy One to see corruption." (d) Though
a portion of this confidence belongs to us, according to the mea-
sure bestowed upon us, yet the perfect accomplishment has been
seen in Christ alone, who had his body restored to him entire,
free from all corruption. Now that we may have no doubt
of our fellowship with Christ in his blessed resurrection, and
may be satisfied with this pledge, Paul expressly affirms that
the design of his session in heaven, and his advent in the cha-
racter of Judge at the last day, is to " change our vile body, that
it may be fashioned like unto his glorious body." (e) In an-
other place also, he shows that God raised his Son from the
dead, not in order to display a single specimen of his power,
but to exert on believers the same energy of his Spirit, whom
he therefore calls " our life " while he dwells in us, because
he was given for this very purpose, " to quicken our mortal
bodies." (/) I am but briefly glancing at things which would
admit of a fuller discussion, and are deserving of more elegance
of style ; but I trust the pious reader will find in a small com-
pass sufficient matter for the edification of his faith. Christ,
therefore, rose again, that we might be the companions of his
future life. He was raised by the Father, inasmuch as he was
the Head of the church, from which he does not sufler him to
be separated. He was raised by the power of the Spirit, who is
given to us also for the purpose of quickening us. In a word,
he was raised that he might be " the resurrection and the life."
But as we have observed that this mirror exhibits to us a lively
image of our resurrection, so it will furnish a firm foundation

(b) 2 Cor. iv. 10. (c) 1 Cor. xv. 13. (d) Psalm xvi. 10.

(e) Phil. iii. 21. (/) Col. iii. 4. Rom. viii. 11.

CHAP. XXV.] CHRISTIAN RELIGION. 203

for our minds to rest upon, provided we are hot wearied or dis-
turbed by the long delay ; because it is not ours to measure
the moments of time by our own incUnation, but to wait pa-
tiently for God's establishment of his kingdom in his own
appointed time. To this purpose is the expression of Paul,
'^ Christ the first-fruits, afterward they that are Christ's at his
coming." (g) But that no doubt might be entertained of the
resurrection of Christ, on which the resurrection of us all is
founded, we see in how many and various ways he has caused
it to be attested to us. Scorners will ridicule the history nar-
rated by the evangelists, as a childish mockery. For what
weight, they ask, is there in the message brought by some
women in a fright, and afterwards confirmed by the disciples
half dead with fear ? Why does not Christ rather set up the
splendid trophies of his victory in the midst of the temple and
the public places ? Why does he not make a formidable en-
trance into the presence of Pilate ? Why does he not prove
himself to be again alive, to the priests and all the inhabitants
of Jerusalem ? Profane men will scarcely believe the persons
selected by him to be competent witnesses. I reply, notwith-
standing the contemptible weakness evident in these begin-
nings, yet all this was conducted by the admirable providence
of God, that they who were lately dispirited with fear, were
hurried away to the sepulchre, partly by love to Christ and pious
zeal, partly by their own unbelief, not only to be eye-witnesses of
the fact, but to hear from the angels the same as they saw with
their eyes. How can we suspect the authority of those who
considered what they heard from the women " as idle tales,"
till they had the fact clearly before them? (A) As to the peo-
ple at large, and the governor himself, it is no wonder that
after the ample conviction they had, they were denied a sight
of Christ, or any other proofs. The sepulchre is sealed, a
watch is set, the body is not found on the third day. The
soldiers, corrupted by bribes, circulate a rumour that he was
stolen away by his disciples ; (i) as if they had power to collect
a strong force, or were furnished with arms, or were even ac-
customed to such a daring exploit. But if the soldiers had not
courage enough to repulse them, why did they not pursue
them, that with the assistance of the people they might seize
some of them ? The truth is, therefore, that Pilate by his zeal
attested the resurrection of Christ ; and the guards who were
placed at the sepulchre, either by their silence or by their false-
hood, were in reality so many heralds to publish the same fact.
In the mean time, the voice of the angels loudly proclaimed,
'He is not here, but is risen." (A;) Their celestial splendour

(g) 1 Cor. XV. 23. (0 Matt, xxvii. 66 ; xxviii. 11, «&c.

{h) Luke xxiv. 11. (Ic) Luke xxiv. 4—6. Matt, xxviii 3—6.

204 INSTITUTES OF THE [bOOK III.

evidently showed them to be angels, and not men. After this,
if there was any doubt still remaining, it was removed by
Christ himself. More than once, his disciples saw, and even
felt and handled him ; and their unbelief has eminently con-
tributed to the confirmation of our faith. He discoursed among
them concerning the mysteries of the kingdom of God, and at
length they saw him ascend to heaven, (l) Nor was this spec-
tacle exhibited only to the eleven apostles, but " he was seen
of above five hundred brethren at once." (m) By the mission
of the Holy Spirit he gave an undeniable proof, not only of
his life, but also of his sovereign dominion ; according to his
prediction, " It is expedient for you that I go away ; for if I go
not away, the Comforter will not come unto you ; but if I de-
part, I will send him unto you." (ii) Paul, in his way to Da-
mascus, was not prostrated to the ground by the influence of a
dead man, but felt that the person whom he was opposing was
armed with supreme power. He appeared to Stephen for an-
other reason — to overcome the fear of death by an assurance
of life, (o) To refuse credit to testimonies so numerous and
authentic, is not diffidence, but perverse and unreasonable ob-
stinacy.

IV. The remark we have made, that in proving the resurrec-
tion, our minds should be directed to the infinite power of God,
is briefly suggested in these words of Paul : " Who shall
change our vile body, that it may be fashioned like unto his
glorious body, according to the working whereby he is able
even to subdue all things unto himself." (p) It would there-
fore be extremely unreasonable here, to consider what could
possibly happen in the ordinary course of nature, when the
object proposed to us is an inestimable miracle, the magnitude
of which absorbs all our faculties. Yet Paul adduces an ex-
ample from nature to reprove the folly of those who deny the
resurrection. " Thou fool," says he, " that which thou sowest
is not quickened, except it die." (q) He tells us that seed
sown displays an image of the resurrection, because the corn is
reproduced from putrefaction. Nor would it be a thing so diffi-
cult to believe, if we paid proper attention to the miracles
which present themselves to our view in all parts of the world.
But let us remember, that no man will be truly persuaded of
the future resurrection, but he who is filled with admiration,
and ascribes to the power of God the glory that is due to
it. Transported with this confidence, Isaiah exclaims, " Thy
dead men shall live ; together with my dead body shall they
arise; awake and sing, ye that dwell in dust." (r) Surrounded

(/) Acts i. ;^, 9. (m) 1 Cor. xv. 6. (n) John xvi. 7. (o) Acts vii. 55.

I J,) Phil. iii. 21. (5) 1 Cor. xv. 36. (r) Isaiah xxvi. 19.

CHAP. XXV.] CHRISTIAN RELIGION. 205

by desperate circumstances, he has recourse to God, the Author
of life, unto whom, as the Psahnist says, " belong tlie issues
from death." (s) Even reduced to a state resembhng a dead
carcass more than a Hving man, yet relying on the power of
God, just as if he were in perfect health, Job looks forward
without any doubts to that day. " I know," says he, " that
my Redeemer liveth, and that he shall stand at the latter day
upon the earth," there to display his power; "and though after
my skin, worms destroy this body, yet in my flesh shall I see
God ; whom I shall see for myself, and not another." (/) For
though some persons employ great subtilty to pervert these
texts, as if they ought not to be understood of the resurrection,
they nevertheless confirm what they wish to destroy ; since
holy men, in the midst of calamities, seek consolation from no
other quarter than from the similitude of the resurrection ;
which more fully appears from a passage in Ezekiel. (u) For
when the Jews rejected the promise of their restoration, and
objected, that there was no more probability of a way being
opened for their return, than of the dead coming forth from
their sepulchres, a vision is presented to the prophet, of a field
full of dry bones, and God commands them to receive flesh
and nerves. Though this figure is intended to inspire the
people with a hope of restoration, he borrows the argument for
it from the resurrection ; as it is to us also the principal model
of all the deliverances which believers experience in this
world. So Christ, after having declared that the voice of the
gospel communicates life, in consequence of its rejection by
the Jews, immediately adds, "Marvel not at this ; for the hour
is coming, in the which all that are in the graves shall hear
his voice, and shall come forth." (a;) After the example of
Paul, therefore, let us even now triumphantly exult in the
midst of our conflicts, that he who has promised us a life to
come " is able to keep that which we have committed to him ; "
and thus let us glory that " there is laid up for us a crown of
righteousness, which the righteous Judge shall give us." (y)
The consequence of this will be, that all the troubles we suffer
will point us to the life to come, " seeing it is a righteous thing
with God," and agreeable to his nature, " to recompense tribu-
lation to them that trouble us, and to us who are " unjustly
"troubled, rest, when the Lord Jesus shall be revealed, with his
mighty angels, in flaming fire." (z) But we must remember
what immediately follows, that " he shall come to be glorified
in his saints, and to be admired in all them that believe," be-
cause they believe the gospel.

[s) Psalm Ixviii. 20. (m) Ezek. xxxvii. 1—14. (?/) 2 Tim. i. 12 ; iv. 8.

(t) Job xix. 25, 27. (x) John v. 28, 29. (:) 2 Thess. i. 6—8, 10

INSTITUTES OP THE [bOOK Hi.

V. Now, though the minds of men ought to be continually
occupied with the study of this subject, yet as if they expressly
intended to abolish all remembrance of the resurrection, they
have called death the end of all things, and the destruction of
man. For Solomon certainly speaks according to a common
Tud received opinion, when he says, " A living dog is better
than a dead lion." (a) And again : " Who knows whether the
spirit of man goeth upward, and the spirit of the beast goeth
downward ? " (6) This brutish stupidity has infected all ages
of the world, and even forced its way into the Church ; for the
Sadducees had the audacity publicly to profess, that there is
no resurrection, and that souls are mortal. But that none
might be excused by this gross ignorance, the very instinct of
nature has always set before the eyes of unbelievers an image
of the resurrection. For what is the sacred and inviolable cus-
tom of interring the dead, but a pledge of another life ? Nor
can it be objected that this originated in error ; for the rites of
sepulture were always observed among the holy fathers ; and
it pleased God that the same custom should be retained among
the Gentiles, that their torpor might be roused by the image of
the resurrection thereby set before them. Though this cere-
mony produced no good effects upon them, yet it will be use-
ful to us, if we wisely consider its tendency ; for it is no slight
refutation of unbelief, that all united in professing a thing that
none of them believed. But Satan has not only stupefied men's
minds, to make them bury the memory of the resurrection
together with the bodies of the dead, but has endeavoured to
corrupt this point of doctrine by various fictions, with an ul-
timate view to its total subversion. Not to mention that he
began to oppose it in the days of Paul, not long after arose the
Millenarians, who limited the reign of Christ to a thousand
years. Their fiction is too puerile to require or deserve refu-
tation. Nor does the Revelation, which they quote in favour
of their error, afford them any support ; for the term of a thou-
sand years, there mentioned, (c) refers not to the eternal bless-
edness of the Church, but to the various agitations which
awaited the Church in its militant state upon earth. But the
whole Scripture proclaims that there will be no end of the
happiness of the elect, or the punishment of the reprobate.
Now, all those things which are invisible to our eyes, or far
above the comprehension of our minds, must either be believed
on the authority of the oracles of God, or entirely rejected.
Those who assign the children of God a thousand years to en-
joy the inheritance of the future life, little think what dis-
honour they cast on Christ and his kingdom. For if they are

(a) Eccl. ix. 4. (6) Eccl. iu. 21. (c) Rev. xx. 4.

CHAP. XXV.] CHRISTIAN RELIGION. 207

not invested with immortality, neither is Christ himself, into
the likeness of whose glory they will be transformed, received
up into immortal glory. If their happiness will have any end,
it follows that the kingdom of Christ, on the stability of which
it rests, is temporary. Lastly, either these persons are ex-
tremely ignorant of all Divine things, or they are striving, with
malignant perverseness, to overturn all the grace of God and
power of Christ ; and these can never be perfectly fulfilled till
sin is abolished, and death swallowed up, and eternal life
completely established. But the folly of being afraid that too
much cruelty is attributed to God, if the reprobate are doomed
to eternal punishment, is even evident to the blind. Will the
Lord do any injury by refusing the enjoyment of his kingdom
to persons whose ingratitude shall have rendered them unwor-
thy of it ? But their sins are temporary. This I grant ; but
the majesty of God, as well as his justice, which their sins
have violated, is eternal. Their iniquity, therefore, is justly
remembered. Then the punishment is alleged to be excessive,
being disproportioned to the crime. But this is intolerable
blasphemy, when the majesty of God is so little valued, when
the contempt of it is considered of no more consequence than
the destruction of one soul. But let us pass by these triflers ;
lest, contrary to what we have before said, we should appear
to consider their reveries as worthy of refutation.

VL Beside these wild notions, the perverse curiosity of man
has introduced two others. Some have supposed that the
whole man dies, and that souls are raised again together with
bodies ; others, admitting the immortality of souls, suppose they
will be clothed with new bodies, and thereby deny the resur-
rection of the flesh. As I have touched on the former of these
notions in the creation of man, it will be sufficient again to
apprize my readers, that lit is a brutish error, to represent the
spirit, formed after the imaged God, as a fleeting breath which
animates the body only during this perishable life, and to anni-
hilate the temple of the Holy Spirit ; in short, to despoil that
part of us in which Divinity is eminently displayed, and th«
characters of immortality are conspicuous, of this property ; so
that the condition of the body must be better and more excel-
lent than that of the soul. Very diflerent is the doctrine of
Scripture, which compares tlie body to a habitation, from which
we depart at death \ because it estimates us by that part of our
nature which constitutes the distinction between us and the
brutes. Thus Peter, when near his death, says, " Shortly I
must put ofl" this my tabernacle." (d) And Paul, speaking of
believers, having said that " if our earthly house of this taber-

(d) 2 Peter i. 14.

208 INSTITUTES OF THE [bOOK III,

nacle were dissolved, we have a building in the heavens," adds
that " whilst we are at home in the body, we are absent from
the Lord, and willing rather to be absent from the body, and to
be present with the Lord." (e) Unless our souls survive our
bodies, what is it that is present with God when separated from
the body ? But the apostle removes all doubt when he says
that we are "come to the spirits of just men made perfect." (/)
By which expression he means, that we are associated with the
holy fathers, who, though dead, still maintain the same piety
with us, so that we cannot be members of Christ witliout being
united with them. \I£souls separated from bodies did not retain
their existence so as toHbe capable of glory and felicity, Christ
would not have said to the thief, " To-day shalt thou be with
me in paradise." (g) | Supported by such undeniable testimo-
nies, let us not hesitate, after the example of Christ, when we
die, to commend our spirits to God ; or, like Stephen, to resign
them to the care of Christ, who is justly called the faithful
" Shepherd and Bishop of souls." Over-curious inquiry re-
specting their intermediate state is neither lawful nor useful.
Many persons exceedingly perplex themselves by discussing
what place they occupy, and whether they already enjoy the
glory of heaven, or not. But it is folly and presumption to
push our inquiries on unknown things beyond what God per-
mits us to know. The Scripture declares that Christ is present
with them, and receives them into paradise, where they enjoy
consolation, and that the souls of the reprobate endure the tor-
ments which they have deserved ; but it proceeds no further.
Now, what teacher or doctor shall discover to us that which God
has concealed? The question respecting place is equally senseless
and futile ; because we know that the soul has no dimensions
like the body. The blessed assemblage of holy spirits being
called the bosom of Abraham, teaches us that it is enough for
us, at the close of this pilgrimage, to be received by the common
Father of believers, and to participate with him in the fruit of
his faith. In the mean while, as the Scripture uniformly com-
mands us to look forward with eager expectation to the coming
of Christ, and defers the crown of glory which awaits us till
that period, let us be content within these limits which God
prescribes to us — that the souls of pious men, after finishing
their laborious warfare, depart into a state of blessed rest,
where they wait with joy and pleasure for the fruition of the
promised glory ; and so, that all things remain in suspense till
Christ appears as the Redeemer. And there is no doubt that
the condition of the reprobate is the same as Jude assigns to
the devils, who are confined and bound in chains till they are
brought forth to the punishment to which they are doomed.

CHAP. XXV.] CHRISTIAN RELIGION. 209

VII. Eq[iially monstrous is the error of those who imagine
that souls will not resume the bodies which at present belong to
them, but will be furnished with others altogether different. It
was the very futile reasoning of the Manichasans, that it is absurd
^ to expect that the flesh which is so impure will ever rise again.
7 (As if there were no impurity attached to the souls, which they
,( \eyertheless encouraged to entertain hopes of a heavenly life.
It was therefore just as if they had maintained, that any thing \
infected with the contagion of sin is incapable of being purified f
by the power of God \ for that reverie, that the flesh was ere- I
ated by the devil, and therefore naturally impure, I at present
forbear to notice ; and only observe, that whatever we have in
us now unworthy of heaven, will not hinder the resurrection.
In the first place, when Paul exhorts believers to "cleanse"
themselves " from all filthiness of the flesh and spirit," (h)
thence follows the judgment he elsewhere denounces, " that
every one " shall " receive the things done in his body, accord-
ing to that he hath done, whether it be good or bad ; " (i) with
which agrees another passage, "that the life also of Jesus
might be made manifest in our body." (k) Wherefore in an-
other place, he prays to God that the whole person may " be
preserved blameless unto the coming of our Lord Jesus Christ,"
even the "body," as well as the "soul and spirit." (/) And no )
wonder; for that^ those bodies which God has dedicated as\ \
temples for himseff, should sink into corruption, without any "^
hope of resurrection, would be absurd in the extreme, v What
is to be concluded from their being members of Christ ? {m)
from God's enjoining every part of them to be sanctified to
himself, requiring their tongues to celebrate his name, their
hands to be lifted up with purity to him, (??) and their bodies
altogether to be presented to him as "living sacrifices?" (o)
This part of our nature therefore being dignified with such illus-
trious honour by the heavenly Judge, what madness is betrayed
by a mortal man, in asserting it to be reduced to ashes without'^
any hope of restoration ! And Paul, when he gives us this
exhortation, " Glorify God in your body, and in your spirit,
which are God's," (p) certainly does not countenance consign-
ing to eternal corruption that which he asserts to be consecrated
to God. Nor is there any point more clearly established in
Scripture, than the resurrection of our present bodies. " This
corruptible," says Paul, " must put on incorruption, and this
mortal must put on immortality." (7) If new bodies w^ere to
be formed by God, what would become of this change of
ijuality ? If it had been said, that we must be renewed, the

(A) 2 Cor. vii. 1. (0 1 Thoss. v. 23. (o) Rom. xii. 1.

(/) 2 Cor. V. 10. (to) 1 Cor. vi. 15. («) i Cor. vi. 20

(k) 2 Cor. iv. 10. (n) 1 Tim. ii. 8. (q) 1 Cor. xv. 54.

VOL. II. 27

210 INSTITUTES OF THE [bOOK III.

ambiguity of the expression might have given occasion for
cavil : now, when he particularly designates th^ bodies that
surround us, and promises that they shall be " raised in incor-.
ruption," it is a sufficient deuial of the formation of new ones.4^
" He could not indeed," says Tertullian, "have spoken more'ex^
pressly, unless he had held his own skin in his iiand." Nor will
any cavil evade the declaration of Isaiah, cited by the apostle,
respecting Christ as the future Judge of the world : " As I live,
saith the Lord, every knee shall bow to me ; " (r) for he plamly
declares to the persons addressed by him, that they shall be
obliged to give an account of their lives ; which would not be
reasonable, if new bodies were to be placed at the tribunal.
There is no obscurity in the language of Daniel : " Many of
them that sleep in the dust of the earth shall awake, some to
everlasting life, and some to shame and everlasting con-
tempt." (s) For God does not collect fresh materials from the
four elements for the fabrication of men, but calls the dead out
of their sepulchres. And this the plainest reason dictates.
For if death, which originated in the fall of man, be adventi-
tious, and not necessary to our nature, the restoration effected
by Christ belongs to the same body which was thus rendered
mortal. From the ridicule of the Athenians, when Paul assert-
ed the resurrection, it is easy to infer the nature of his doc-
trine ; and that ridicule is of no small weight for the confirmation
of our faith. The injunction of Christ also is worthy of atten-
tion : " Fear not them which kill the body, but are not able to
kill the soul ; but rather fear him which is able to destroy both
soul and body in hell." {t) For there would be no reason for
this fear, if the body which we now carry about were not
hable to punishment. Another of Christ's declarations is equal-
ly plain : " The hour is coming, in the which all that are in
the graves shall hear his voice, and shall come forth, they that
have done good, unto the resurrection of life, and they that
have done evil, unto the resurrection of damnation." {u) Shall
we say that souls rest in graves, and will there hear the voice
of Christ, and not rather that bodies at his command will return
to the vigour they had lost ? Besides, if we are to receive new
bodies, where will be the conformity between the Head and
members ? Christ rose ; was it by making himself a new
body? No, but according to his prediction, "Destroy this
temple, and in three days I will raise it up." {x) The mortal
body which he before possessed, he again assumed. For
it would have conduced but little to our benefit, if there
had been a substitution of a new body, and an annihilation of

(r) Rom. xiv. 11, 12. (5) D.-n. xii. 2. («) Matt. x. 28.

(m) John V. 28, 29. {x) John ii. 19.

CHAP. XXV.] CHRISTIAN RELIGION. 211

that which had been offered as an atoning sacrifice. We must,
therefore, maintain the connection stated by the apostle — that
Ave shall rise, because Christ has risen ; (y) for nothing is more
improbable, than that our body, m which " we bear about the
dying of the Lord Jesus," (z) should be deprived of a resurrec-
tion similar to his. There was an illustrious example of this
immediately on Christ's resurrection, when "the graves were
opened, and many bodies of the saints which slept arose." (a)
For it cannot be denied, that this was a prelude, or rather an
earnest, of the final resurrection, which we expect ; such as
was exhibited before in Enoch and Elias, whom Tertullian
speaks of as "the candidates of the resurrection," because they
were taken into the immediate care of God, with an entire ex-
emption from corruption in body and soul.

VIII. I am ashamed of consuming so many words on so
clear a subject ; but my readers will cheerfully unite with me in
submitting to this trouble, that no room may be left for men of
perverse and presumptuous minds to deceive the unwary. The
tinsteady spirits I am now opposing, bring forward a figment of
their own brains, that at the resurrection there will be a creation
of new bodies. What reason can induce them to adopt this
sentiment, but a seeming incredibility, in their apprehension,
that a body long consumed by corruption can ever return to its
pristine state ? Unbelief, therefore, is the only source of this
opinion. In the Scripture, on the contrary, we are uniformly
exhorted by the Spirit of God to hope for the resurrection of
our body. For this reason, baptism is spoken of by Paul as a )
seal of our future resurrection ; (b) and we are as clearly invited
to this confidence by the sacred Supper, when we receive into
our mouths the symbols of spiritual grace. And certainly the
exhortation of Paul, to "yield our members as instruments
of righteousness unto God," (c) would lose all its force, if
unaccompanied by what he afterwards subjoins : " He that
raised up Christ from the dead, shall also quicken your mortal ^
bodies." (d) For what would it avail to devote our feet, hands,
eyes, and tongues to the service of God, if they were not to
participate the benefit and reward ? This is clearly confirmed
by the following passage of Paul : " The body is not for for-
nication, but for the Lord ; and the Lord for the body. And
God hath both raised up the Lord, and will also raise up us by
his own power." (e) The following passages are still plainer —
that our bodies are the " temples of the Holy Ghost," and
" members of Christ." (/) In the mean time, we see how he
connects the resurrection with chastity and holiness ; and so

(y) 1 Cor. XV. 12, &c. (6) Col. ii. 12. (e) 1 Cor. vi. 13, 14.

(z) 2 Cor. iv. 10. (c) Rom. vi. 13. (/) 1 Cor. vi. 15, 19, 20.

(a) Matt. xxvi. 52. (d) Rom. viii. 11.

212 INSTITUTES OF THE [bOOK III.

he just after extends the price of redemption to our bodies.
Now, it would be extremely unreasonable that the body of Paul,
in which he " bore the marks of the Lord Jesus," (g) and in
which he eminently glorified Christ, should be deprived of the
reward of the crown. Hence also that exultation : " We look
for the Saviour from heaven, who shall change our vile body,
that it may be fashioned like unto his glorious body." (h) And
if it be true, '• that we must through much tribulation enter
into the kingdom of God," (i) there can be no reason for pro-
hibiting this entrance to the bodies, which God trains under the
banner of the cross, and honours with the glory of victory.
Therefore no doubt has ever been entertained by the saints,
whether they should hope to be companions of Christ here-
after ; who transfers to his own person all the afflictions with
which we are tried, to teach us that they are conducting us to life.
And God also established the holy fathers under the law in this
faith by an external ceremony. For to what purpose was the
rite of sepulture, as we have already seen, but to instruct them
that another life was prepared for the interred bodies ? The
same was suggested by the spices and other symbols of immor-
tality, which, like the sacrifices under the law, assisted the
obscurity of direct instruction. Nor did this custom arise from
superstition ; for we find the Holy Spirit as diligent in mention-
ing the sepultures, as in insisting on the principal mysteries of
faith. And Christ commends this as no mean office ; (k) certainly
for no other reason, but because it raises our eyes from the view
of the grave, which corrupts and dissolves all things, to the spec-
tacle of future renovation. Besides the very careful observance
of this ceremony, which is commended in the fathers, suffi-
ciently proves it to have been an excellent and valuable as-
sistance to faith. Nor would Abraham have discovered such
solicitous concern about the sepulchre of his wife, if he had not
been actuated by motives of religion, and the prospect of more
than worldly advantage ; that by adorning her dead body with
the emblems of the resurrection, he might confirm his own faith,
and that of his family. (/) There is yet a clearer proof of this
in the example of Jacob ; who, to testify to his posterity that
the hope of the promised land did not forsake his heart even in
death, commands his bones to be reconveyed thither, (m) If he
was to be furnished with a new body, would not this have been.
a ridiculous command concerning dust that was soon to be an-
nihilated ? Wherefore, if the authority of the Scripture has
any weight with us, no clearer or stronger proof of any doctrine
can possibly be desired. Even children understand this to be

(g) Gal. vi. 17. (i) Acts xiv. 22. (Z) Gen. xxiii. 3—19

(h) Phil. iii. 20, 21. (A) Matt. xxvi. 10, 12. (m) Gen. xlvii. 30.

CHAP, XXV.] CHRISTIAN RELIGION, 213

the meaning of the term " resnrrection ; " for we never apply
this term to any instance of original creation ; nor would it be
consistent with that declaration of Christ, " Of all which the Fa-
ther hath given me, I shall lose nothing, hut will raise it up again
at the last day." {n) The same is implied in the word " sleeping,"
which is only applicable to the body. Hence the appellation of
cemetery, or sleeping-place, given to places of burial. It remains
for me to touch a little on the manner of the resurrection. And
1 shall but just hint at it ; because Paul, by calling it a mystery,
exhorts us to sobriety, and forbids all licentiousness of subtle
and extravagant speculation. In the first place, let it be re-
membered, as we have observed,\that we shall rise again with
the same bodies we have now, as to the siibstance, but that the
quality will be different ; just as the very body of Christ which
had been offered as a sacrifice was raised again, but with sncTi
new and superior qualities, as though it had been altogether
different. Paul represents this by some familiar examples.
For as the flesh of man and of brutes is the same in substance,
but not in quality ; as the matter of all the stars is the same, but
they differ in glory : so, though we shall retain the substance of
our body, he tells us there will be a change, which will render
its condition far more excellent, (o) The "corruptible " body,
therefore, will neither perish nor vanish, in order to our resur-
rection ; but having laid aside corruption, will " put on incorrup-
tion."l(j9) God, having all the elements subject to his control,
will find no difficulty in commanding the earth, the water, and the
fire, to restore whatever they appear to have consumed. This
is declared in figurative language by Isaiah : " Behold, the Lord
Cometh out of his place to punish the inhabitants of the earth
for their iniquity ; the earth also shall disclose her blood, ana
shall no more cover her slain." (q) But we must remark the
difference between those who shall have been already dead, and
those whom that day shall find alive, " We shall not all sleep,"
says Paul, "but we shall all be changed; " (r) that is, there
will be no necessity for any distance of time to intervene be-
tween death and the commencement of the next life ; for '• in
a moment, in the twinkling of an eye, the trumpet shall sound,
and the dead shall be raised incorruptible," and the living
transformed by a sudden change into the same glory. So in
another Epistle he comforts believers who were to die, that those
" which are alive and remain unto the coming of the Lord, siiall
not prevent them which are asleep," but that " the dead in
Christ shall rise first," (s) If it be objected that the apostle
Bays, " It is appointed unto men once to die," (t) the answer is

(n) John vi. 39, 40. (r/) Isaiah xxvi. 21. (s) 1 Thess. iv. 15, 16.

(o) 1 Cor. XV. 39—41. (r) 1 Cor. xv. 51, 52. {t) Heb. ix. 27.

(p) 1 Cor. XV. 53.

214 INSTITUTES OF THE [bOOK li ,

easy, — that where the state of the nature is changed, it is a
species of death, and may without impropriety be so called •
and therefore there is a perfect consistence between these
things, that all will be removed by death when they put off
the mortal body, but that a separation of the body and soul
will not be necessary, where there will be an instantaneous
change.

IX. But here arises a question of greater difficulty. How
can the resurrection, which is a peculiar benefit of Christ, be
common to the impious and the subjects of the Divine curse ?
We know that in Adam all were sentenced to death ; (u) Christ
comes as "the resurrection and the life ; " (.r) but was it to
bestow life promiscuously on all mankind ? But what would
be more improbable, than that they should attain, in their ob-
stinate blindness, what the pious worshippers of God recover
by faith alone ? Yet it remains certain, that one will be a re-
surrection to judgment, the other to life ; and that Christ v/ill
come to "separate the sheep from the goats." (y) I reply, we
ought not to think that so very strange, which we see exem-
plified in our daily experience. We know that in Adam we
lost the inheritance of the whole world, and have no more
right to the enjoyment of common aliments, than to the fruit
of the tree of life. How is it, then, that God not only " maketh
his sun to rise on the evil and on the good," (z) but that, for
the accommodations of the present life, his inestimable liberality
is diffused in the most copious abundance ? Hence we see,
that things which properly belong to Christ and his members,
are also extended to the impious ; not to become their legiti-
mate possession, but to render them more inexcusable. Thus
impious men frequently experience God's beneficence in re-
markable instances, which sometimes exceed all the blessings
of the pious, but which, nevertheless, are the means of aggra-
vating their condemnation. If it be objected, that the resur-
rection is improperly compared with fleeting and terrestrial
advantages, I reply again, that when men Avere first alienated
from God, the Fountain of life, they deserved the ruin of the
devil, to be altogether destroyed; yet the wonderful counsel of
God devised a middle state, that without life they might live
in death. It ought not to be thought more unreasonable, if the
impious are raised from the dead, in order to be dragged to the
tribunal of Christ, whom they noAv refuse to hear as their Mas-
ter and Teacher. For it would be a slight punishment to be
destroyed by death, if they were not to be brought before the
Judge whose infinite and endless vengeance they have in-
curred, to receive the punishments due to their rebellion. But

(m) Rom. V. 12. (x) John xi. 25. (ij) Matt. xxv. 32 (z) Matt. v. 45

CHAP. XXV.] CHRISTIAN RELIGION. 215

though we must maintaiu what we have asserted, and what
is asserted by Paul in his celebrated confession before FeUx,
'• that there shall be a resurrection of the dead, both of the just
and unjust," (a.) yet the Scripture more commonly exhibits the
resurrection to the children of God alone, in connection with the
glory of heaven ; because, strictly speaking, Christ will come,
not for the destruction of the world, but for purposes of salva-
tion. This is the reason that the Creed mentions only the life
of blessedness.

X. But, as the prophecy of " death being swallowed up in
victory," shall then, and not till then, be fully accomplished, —
let us always reflect on eternal felicity as the end of the resur-
rection ; of the excellence of which, if every thing were said
that could be expressed by all the tongnes of men, yet the
smallest part of it would scarcely be mentioned. For though
we are plainly informed, that the kingdom of God is full of
light, joy, felicity, and glory, yet all that is mentioned remains
far above our comprehension, and enveloped, as it were, in
enigmatical obscurity, till the arrival of that day, when he shall
exhibit his glory to us face to face. " Now are we the sons of
God, (says John,) and it doth not yet appear what we shall be ;
but we know, that when he shall appear, we shall be like
him ; for we shall see him as he is." (b) Wherefore the
prophets, because they could not describe that spiritual bless-
edness by any terms expressive of its sublime nature, generally
represented it under corporeal images. Yet, as any intimation
of that happiness must kindle in us a fervour of desire, let us
chiefly dwell on this reflection — If God, as an inexhaustible
fountain, contains within himself a plenitude of all blessings,
nothing beyond him can ever be desired by those who aspire
to the supreme good, and a perfection of happiness. This we
are taught in various passages of Scripture. " Abraham," says
God, "I am thy exceeding great reward." (c) With this
David agrees : " The Lord is the portion of mine inheritance ;
the lines are fallen unto me in pleasant places." (rf) Again:
" I will behold thy face ; T shall be satisfied." (e) Peter de-
clares, that believers are called, " that they might be partakers
of the Divine nature." (/) How will this be ? Because "he
shall be glorified in his saints, and admired in all them that
believe." (g) If the Lord will make the elect partakers of his
glory, strength, and righteousness, and will even bestow him-
self upon them to be enjoyed, and, what is better than this, to
be in some sense united to them, — let us remember, that in
this favour every kind of felicity is comprised. And after we

{a) Acts xxiv. 15. (h) 1 John iii. 2. (c) Gen. xv. 1. (d) Psalm xvi. .5, 6.
(e) Psalm xvii. 15. (/) 2 Peter i, 4. (g) 2 Thess. i. 10.

216 INSTITUTES OF THE [bOOK III.

have made considerable progress in this meditation, we may-
still acknowledge the conceptions of our minds to be extremely
low, in comparison with the sublimity of this mystery. So-
briety, therefore, is the more necessary for us on this subject,
lest, forgetful of our slender capacity, we presumptuously soar
to too high an elevation, and are overwhelmed with the blaze
of celestial glory. We perceive, likewise, how we are actua-
ted by an inordinate desire of knowing more than is right ;
which gives rise to a variety of questions, both frivolous and
pernicious. I call those frivolous, from which no advantage
can possibly be derived. But those of the second class are
worse, involving persons, who indulge them, in injurious spe-
culations, and therefore I call them pernicious. What is taught
in the Scriptures, we ought to receive without any controversy ;
that as God, in the various distribution of his gifts to the saints
in this world, does not equally enlighten them all, so in heaven,
where God will crown those gifts, there will be an inequality in
the degrees of their glory. The language of Paul is not indis-
criminately applicable to all — " Ye are our glory and joy at our
Lord's coming ; " [h) nor Christ's address to his apostles — " Ye
shall sit judging the twelve tribes of Israel." {i) But Paul, who
knew that according as God enriches the saints with spiritual
gifts on earth, so he adorns them with glory in heaven, doubts
not that there is in reserve for him a peculiar crown in propor-
tion to his labours. And Christ commends to his apostles the
dignity of the office with which they were invested, by assur-
ing them that the reward of it was laid up in heaven, [k]
Thus also Daniel : " They that be wise, shall shine as the
brightness of the firmament ; and they that turn many to right-
eousness, as the stars, for ever and ever." [1) And an atten-
tive consideration of the Scriptures will convince us, that they
not only promise eternal life generally to believers, but also a
special reward to each individual. Whence that expression of
Paul — " The Lord reward him according to his works." (?;«,)
It is also confirmed by the promise of Christ that his disciples
should receive a hundred-fold more in eternal life, {n) In a
word, as Christ begins the glory of his body by a manifold
variety of gifts in this world, and enlarges it by degrees, in the
same manner he will also perfect it in heaven.

XI. As all the pious will receive this with one consent, be-
cause it is sufficiently attested in the word of God, so, on the
other hand, dismissing abstruse questions, which they know
to be obstructions to them, they will not transgress the limits
prescribed to them. For myself, I not only refram as an indi-

(A) 1 Thess. ii. 19, 20. (k) Matt. v. 12. (m) 2 Tim. iv. 14.

{t) Matt. xis. 29. (/) Dan. xii. 3. (h) Matt. xix. 29.

CHAP. XXV ] CHRISTIAN RELIGION. 217

vidual from the unnecessary investigation of useless questions,
but think it my duty to be cautious, lest I encourage the vanity
of others by answering them. Men, thirsting after useless know-
ledge, inquire what will be the distance between the prophets
and apostles, and between the apostles and martyrs ; and how
many degrees of difference there will be between those who
have married and those who have lived and died in celibacy ;
in short, they leave not a corner of heaven unexplored. The
next object of their inquiry is, what end will be answered by
the restoration of the world ; since the children of God will
want nothing of all its vast and incomparable abundance, but
will be like the angels of God, whose freedom from all animal
necessities is the symbol of eternal blessedness. I reply, there
will be such great pleasantness in the very prospect, and such :tJ[^^^'
exquisite sweetness in the mere knowledge, without any use '■>
of ity that this felicity will far exceed all the accommodations '
afforded us hi the present state. Let us suppose ourselves placed
in some region the most opulent in the world, and furnished
with every pleasure ; who would not sometimes be prevented
by disease from making use of the bounties of God ? who
would not often have his enjoyment of them interrupted by the
consequences of intemperance ? Hence it follows, that calm and
serene enjoyment, pure from every vice and free from all defect,
although there should be no use of a corruptible life, is the per-
fection of hapjfiness. Others go further, and inquire, whether
dross and all impurities in metals are not removed from that
restoration, and incompatible with such a state. Though I in
some measure grant this, I expect, with Paul, a reparation of
all the evils caused by sin, for which he represents the creatures as
groaning and travailing. They proceed further still, and inquire,
what better state awaits the human race, when the blessing of
posterity shall no longer be enjoyed. The solution of this
question also is easy. The splendid commendations of it in
the Scriptures relate to that progressive increase, by which God
is continually carrying forward the system of nature to its con-
summation. But as the unwary are easily caught by such
temptations, and are afterwards drawn farther into the labyrinth,
till, at length, every one being pleased with his own opinion,
there is no end to disputes, — the best and shortest rule for our
conduct, is to content ourselves with " seeing through a glass
darkly," till we shall ''see face to face." (o) For very few
persons are concerned about the way that leads to heaven, but
all are anxious to know, before the time, what passes there.
Men in general are slow, and reluctant to engage in the conflict,
and yet portray to themselves imaginary triumphs.

(o) 1 Cor. liii. 12.

VOL. II. 28

218 INSTITUTES OF THE CHRISTIAN RELIGION. [bOOK III

XII. Now, as no description can equal the severity of the
Divine vengeance on the reprobate, their anguish and torment
are figuratively represented to us under corporeal images ; as,
darkness, weeping, and gnashing of teeth, unextinguishable fire,
a worm incessantly gnawing the heart, (p) For there can be
no doubt but that, by such modes of expression, the Holy Spirit
intended to confound all our faculties with horror ; as when it
is said, that " Tophet is ordained of old; the pile thereof is fire
and much wood: the breath of the Lord, like a stream of
brimstone, doth kindle it." (q) As these representations
should assist us in forming some conception of the wretched
condition of the wicked, so they ought principally to fix our
attention on the calamity of being alienated from the presence
of God ; and in addition to this, experiencing such hostility
from the Divine majesty as to be unable to escape from
its continual pursuit. For, in the first place, his indignation
is like a most violent flame, which devours and consumes all
that it touches. In the next place, all the creatures so subserve
the execution of his judgment, that those to whom the Lord
will thus manifest his wrath, will find the heaven, the earth,
and the sea, the animals, and all that exists, inflamed, as it were,
with dire indignation against them, and all armed for their
destruction. It is no trivial threatening, therefore, denounced
by the apostle, that unbelievers '' shall be punished with ever-
lasting destruction from the presence of the Lord, and from the
glory of his power." (r) And when the prophets excite terror
by corporeal figures, though they advance nothing hyperbolical
for our dull understandings, yet they mingle preludes of the
future judgment with the sun, the moon, and the whole fabric
of the world. Wherefore miserable consciences find no repose,
but are harassed and agitated with a dreadful tempest, feel
themselves torn asunder by an angry God, and, transfixed and
penetrated by mortal stings, are terrified at the thunderbolts of
God, and broken by the weight of his hand ; so that to sink
into any gulfs and abysses would be more tolerable than to
stand for a moment in these terrors. How great and severe,
then, is the punishment, to endure the never ceasing eff"ects of
his wrath ! On which subject there is a memorable passage
in the ninetieth psalm ; that though by his countenance he
scatters all mortals, and turns them to destruction, yet he en-
courages his servants in proportion to their timidity in this world,
to excite them, though under the burden of the cross, to press
forward, till he shall be all in all.

(p) Matt. iii. 12; viii. 12; xxii. 13. Mark ix. 43, 44. Isaiah Ixvi. 24.
(g) Isaiah xxx. 33. (r) 2 Tliess. i. 9.

INSTITUTES

CHRISTIAN RELIGION

BOOK IV

ON THE EXTERNAL MEANS OR AIDS BY WHICH GOD CALLS
US INTO COMMUNION WITH CHRIST, AND RETAINS US IN IT.

ARGUMENT.

Three parts of the Apostles' Creed, respecting God the Creator, Re-
deemer, and Sanctifier, have been explained in the former books.
This last book is an exposition of what remains, relating to the Holy
Catholic Church, and the Communion of Saints.

The chapters contained in it may be conveniently arranged in three
grand divisions : —

I. The Church.

II. The Sacraments.

III. Civil Government.

The First Division, extending to the end of the thirteenth chapter,
contains many particulars, which, however, may all be referred to
four principal heads : —

I The marks of the Church, or the criteria by which it may be dis-
tinguished ; since we must cultivate union with it — Chap. I. II.

II. The government of the church — Chap. III. — VII.

1. The order of government in the church — Chap. III.

2. The form practised by the ancient Christians — Chap. IV.

3. The nature of the present ecclesiastical government under tha

220 ARGUMENT. [bOOK IV.

Papacy — Chap. V. The primacy of the Pope — Chap. VI. And
the degrees of his advancement to this tyrannical power —
Chap. VII.

III. The power of the church— Chap. VIII.— XI.

1. Relating to articles of faith, — which resides either in the re-
spective bishops — Chap. VIII. — or in the church at large,
represented in councils — Chap. IX.

2. In making laws — Chap. X.

3. In ecclesiastical jurisdiction — Chap. XI.

IV. The discipline of the Church— Chap. XII. XIII.

1. The principal use of it — Chap. XII.

2. The abuse of it— Chap. XIII.

The Second Division, relating to the sacraments, contains three parts.

I. The sacraments in general — Chap. XIV.

II. Each sacrament in particular — Chap. XV. — XVIII.

1. Baptism — Chap. XV. Distinct discussion of Psedobaptism —
Chap. XVI.

2. The Lord's Supper — Chap. XVII. — and its profanation —
Chap. XVIII.

III. The five other ceremonies, falsely called sacraments — Chap. XIX.

The Third Division regards civil government.

I. Thfs government in general.

II. Its respective branches.

1. The magistrates.

2. The laws.

3. The people.

CHAPTER I.

THE TRUE CHURCH, AND THE NECESSITY OF OUR UNION WITH
HER, BEING THE MOTHER OF ALL THE PIOUS.

That by the faith of the gospel Christ becomes ours, and
we become partakers of the salvation procured by him, and of
eternal happiness, has been explained in the preceding Book.
But as our ignorance and slothful ness, and, I may add, the
vanity of our minds, require external aids, in order to the pro-
duction of faith in our hearts, and its increase and progressive
advance even to its completion, God has provided such aids in
compassion to our infirmity ; and that the preaching of the

CHAP. I.] INSTITUTES OF THE CHRISTIAN RELIGION. 221

gospel might be maintained, he has deposited this treasure
with the Church. He has appointed pastors and teachers, that
his people might be taught by their lips ; he has invested them
with authority ; in short, he has omitted nothing that could
contribute to a holy unity of faith, and to the establishment of
good order, (a) First of all, he has instituted Sacraments,
which we know by experience to be means of the greatest
utility for the nourishment and support of our faith. For as,
during oar confinement in the prison of onr flesh, we have not
yet attained to the state of angels, God has, in his wonderful
providence, accommodated himself to our capacity, by pre-
scribing a way in which we might approach him, notwithstand-
ing our immense distance from him. Wherefore the order of
instruction requires us now to treat of the Church and its gov-
ernment, orders, and power ; secondly, of the Sacraments ; and
lastly, of Civil Government .; and at the same time to call off
the pious readers from the abuses of the Papacy, by which
Satan has corrupted every thing that God had appointed to be
instrumental to our salvation. I shall begin with the Church,
in whose bosom it is God's will that all his children should be
collected, not only to be nourished by her assistance and minis-
try during their infancy and childhood, but also to be governed
by her maternal care, till they attain a mature age, and at length
reach the end of their faith. For it is not lawful to " put asun-
der " those things " which God hath joined together ; " {b) that
the Church is the mother of all those who have him for their
Father ; and that not only under the law, but since the coming
of Christ also, according to the testimony of the apostle, who
declares the new and heavenly Jerusalem to be " the mother
of us all." (c)

II. That article of the Creed, in which we profess to believe
THE Church, refers not only to the visible Church of which we
are now speaking, but likewise to all the elect of God, inclu-
ding the dead as well as the living. The word believe is used,
because it is often impossible to discover any difference between
the children of God and the ungodly ; between his peculiar
flock and wild beasts. The particle in, interpolated by many,
is not supported by any probable reason. I confess that it is
generally adopted at present, and is not destitute of the suffrage
of antiquity, being found in the Nicene Creed, as it is trans-
mitted to us in ecclesiastical history. Yet it is evident from
the writings of the fathers, that it was anciently admitted
without controversy to say, " I believe the Church," not " in
the Church." For not only is this word not used by Augustine
and the ancient writer of the work " On the Exposition of the

(a) Ephes. iv. 11—16. (i) Mark x. 9. (c) Gal. iv. 26

222 INSTITUTES OF THE [bOOK IV

Creed," which passes under the name of Cyprian, hut they
particularly remark that there would be an impropriety in the
expression, if this preposition were inserted ; and they confirm
their opinion by no trivial reason. For we declare that we be-
lieve in God because our mind depends upon him as true, and
our confidence rests in him. But this would not be applicable
to the Church, any more than to " the remission of sins," or
the "resurrection of the body." Therefore, though I am
averse to contentions about words, yet I would rather adopt a
proper phraseology adapted to express the subject than affect
forms of expression by which the subject would be unnecessa-
rily involved in obscurity. The design of this clause is to
teach us, that though the devil moves every engine to destroy
the grace of Christ, and all the enemies of God exert the most
furious violence in the same attempt, yet his grace cannot
possibly be extinguished, nor can his blood be rendered barren,
so as not to produce some fruit. Here we must regard both
the secret election of God, and his internal vocation ; because
he alone " knoweth them that are his ; " and keeps them en-
closed under his " seal," to use the expression of Paul ; {d)
except that they bear his impression, by which they may be
distinguished from the reprobate. But because a small and
contemptible number is concealed among a vast multitude, and
a few grains of wheat are covered with a heap of chaff, we
must leave to God alone the knowledge of his Church whose
foundation is his secret election. Nor is it sufficient to in-
clude in our thoughts and minds the whole multitude of the
elect, unless we conceive of such a unity of the Church, into
which we know ourselves to be truly ingrafted. For unless
we are united with all the other members under Christ our
Head, we can have no hope of the future inheritance. There-
fore the Church is called catholic, or universal ; because there
could not be two or three churches, without Christ being di-
vided, which is impossible. But all the elect of God are so
connected with each other in Christ, that as they depend upon
one head, so they grow up together as into one body, com-
pacted together like members of the same body ; being made
truly one, as living by one faith, hope, and charity, through the
same Divine Spirit, being called not only to the same inherit-
ance of eternal life, but also to a participation of one God and
Christ. Therefore, though the melancholy desolation which
surrounds us, seems to proclaim that there is nothing left of the
Church, let us remember that the death of Christ is fruitful,
and that God wonderfully preserves his Church as it were in
nidiiig-places ; according to what he said to Elijah: "I have

{d) 2Tim. ii. 19.

CHAP. 1.] CHRISTIAN RELIGION. 223

reserved to myself seven thousand men, who have not bowed
the knee to Baal." (e)

III. This article of the creed, however, relates in some
measure to the external Church, that every one of us may
maintain a brotherly agreement with all the children of God,
may pay due deference to the authority of the Church, and, in
a word, may conduct himself as one of the flock. Therefore
we add the communion of saints — a clause which, though
generally omitted by the ancients, ought not to be neglected,
because it excellently expresses the character of the Church ;
as though it had been said that the saints are united in the fel-
lowship of Christ on this condition, that whatever benefits God
confers upon them, they should mutually communicate to each
other. This destroys not the diversity of grace, for we know
that the gifts of the Spirit are variously distributed ; nor does
it disturb the order of civil polity, which secures to every indi-
vidual the exclusive enjoyment of his property, as it is neces-
sary for the preservation of the peace of society that men
should have peculiar and distinct possessions. But the commu-
nity asserted is such as Luke describes, that "the multitude of
them that believed were of one heart and of one soul;" (/)
and Paul, when he exhorts the Ephesians to be " one body,
and one spirit, even as they were called in one hope." (g)
Nor is it possible, if they are truly persuaded that God is a
common Father to them all, and Christ their common Head,
but that, being united in brotherly affection, they should mu-
tually communicate their advantages to each other. Now, it
highly concerns us to know what benefit we receive from this.
For we believe the Church, in order to have a certain assur-
ance that we are members of it. For thus our salvation rests
on firm and solid foundations, so that it cannot fall into ruin,
though the whole fabric of the world should be dissolved.
First, it is founded on the election of God, and can be liable
to no variation or failure, but with the subversion of his eternal
providence. In the next place, it is united with the stability
of Christ, who will no more suff'er his faithful people to be
severed from him, than his members to be torn in pieces.
Besides, we are certain, as long as we continue in the bosom
of the Church, that we shall remain in possession of the truth,
liastly, we understand these promises to belong to us : " In
mount Zion shall be deliverance." (h) God is in the midst of
her ; she shall not be moved." (?) Such is the effect of union
with the Church, that it retains us in the fellowship of God.
The very word coinmunion likewise contains abundant conso-

(e) Rom. xi. 4. 1 Kings xix. 18. (/) Acts iv. 32. {g) Ephes. iv. 4

(A) Joel ii. 32. Obad. 17. (i) Psalm xlvi. 5.

224 INSTITUTES OF THE [bOOK IV.

lation ; for while it is certain that whatever the Lord confers
inpon his members and ours belong to us, our hope is confirmed
by all the benefits which they enjoy. Bat in order to embrace
the unity of the Church in this manner, it is unnecessary, as
we have observed, to see the Church with our eyes, or feel it
with our hands ; on the contrary, from its being an object of
faith, we are taught that it is no less to be considered as exist-
ing, when it escapes our observation, than if it were evident
to our eyes. Nor is our faith the worse, because it acknow-
ledges the Church which we do not fully comprehend ; for we
are not commanded here to distinguish the reprobate from the
elect, which is not our province, but that of God alone ; we
are only required to be assured in our minds, that all those
who, by the mercy of God the Father, through the efficacious
influence of the Holy Spirit, have attained to the participation
of Christ, are separated as the peculiar possession and portion
of God ; and that being numbered among them, we are parta-
kers of such great grace.

IV. But as our present design is to treat of the visible
Church, we may learn even from the title of mother, how use-
ful and even necessary it is for us to know her ; since there is
no other way of entrance into life, unless we are conceived by
her, born of her, nourished at her breast, and continually pre-
served under her care and government till we are divested of
this mortal flesh, and "become like the angels." (k) For our
infirmity will not admit of our dismission from her school ; we
must continue under her instruction and discipline to the end
of our lives. It is also to be remarked, that out of her bosom
there can be no hope of remission of sins, or any salvation,
according to the testimony of Joel and Isaiah ; (I) which is con-
firmed by Ezekiel, (m) when he denounces that those whom
God excludes from the heavenly life, shall not be enrolled
among his people. So, on the contrary, those who devote
themselves to the service of God, are said to inscribe their
names among the citizens of Jerusalem. For which reason the
Psalmist says, " Remember me, O Lord, with the favour that
thou bearest unto thy people : O visit me with thy salvation ;
that I may see the good of thy chosen ; that I may rejoice in
the gladness of thy nation ; that I may glory with thine in-
heritance." (n) In these words the paternal favour of God, and
the peculiar testimony of the spiritual life, are restricted to his
flock, to teach us that it is always fatally dangerous to be
separated from the Church.

V. But let us proceed to state what belongs to this subject.

(Ic) Matt. xxii. 30. (m) Ezek. xiii. 9.

{1} Isaiah xxxvii. 35. Joel ii. 32. («) Psalm cvi. 4, 5.

CHAP. I,] CHRISTIAN RELIGION. 225

Paul writes, that Christ, " that he might fill all things, gave
some apostles, and some prophets, and some evangelists, and
some pastors and teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of the body of Christ :
till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of
the stature of the fulness of Christ." (o) We see that though
God could easily make his people perfect in a single moment,
yet it was not his will that they should grow to mature age,
but under the education of the Church. We see the means
expressed ; the preaching of the heavenly doctrine is assigned
to the pastors. We see that all arc placed under the same
regulation, in order that they may submit themselves with
gentleness and docility of mind to be governed by the pastors
who are appointed for this purpose. Isaiah had long before
descriVd the kingdom of Christ by this character : " My Spirit
that is upon thee, and my words which I have put in thy
mouth, shall not depart out of thy mouth, nor out of the mouth
of thy seed, nor out of the mouth of thy seed's seed, from
henceforth and for ever."(j9) Hence it follows, that all who
reject the spiritual food for their souls, which is extended to
them by the hands of the Church, deserve to perish with hun-
ger and want. It is God who inspires us with faith, but it is
through the instrumentality of the gospel, according to the
declaration of Paul, " that faith cometh by hearing." (q) So
also the power to save resides in God, but, as the same apostle
testifies in another place, he displays it in the preaching of the
gospel. With this design, in former ages he commanded so-
lemn assemblies to be held in the sanctuary, that the doctrine
taught by the mouth of the priest might maintain the unity of
the faith ; and the design of those magnificent titles, where the
temple is called God's "rest," his "sanctuary," and "dwelling-
place," where he is said to " dwell between the cherubim," (r)
was no other than to promote the esteem, love, reverence, and
dignity of the heavenly doctrine ; which the view of a mortal
and despised man would otherwise greatly diminish. That
we may know, therefore, that we have an inestimable treasure
communicated to us from earthen vessels, (s) God himself
comes forward, and as he is the Author of this arrangement, so
he will be acknowledged as present in his institution. There-
fore, after having forbidden his people to devote themselves to
auguries, divinations, magical arts, necromancy, and other su-
perstitions, he adds, that he will give them what ought to be
sufficient for every purpose, namely, that he will never leave

(o) Ephes. iv. 10—1.3. (p) Isaiah lix. 21. (-7) Rom. x. IT.

(r) Psalm c.ixxii. 14 ; Ixxx. 1. (s) 2 Cor. iv. 7.

VOL. II. 29

226 INSTITUTES OF THE [bOOK IV

them without prophets. Now, as he did not refer his ancient
people to angels, but raised up earthly teachers, who truly
discharged the office of angels, so, in the present day, he is
pleased to teach us by the instrumentality of men. And as
formerly he was not content with the written law, but appoint-
ed the priests as interpreters, at whose lips the people might
inquire its true meaning, so, in the present day, he not only
requires us to be attentive to reading, but has appointed teach-
ers for our assistance. This is attended with a twofold
advantage. For on the one hand, it is a good proof of our
obedience when we listen to his ministers, just as if he were
addressing us himself; and on the other, he has provided for
our infirmity, by choosing to address us through the medium
of human interpreters, that he may sweetly allure us to him,
rather than to drive us away from him by his thunders. And
the propriety of this familiar manner of teaching, is evident to
all the pious, from the terror with which the majesty of God
justly alarms them. Those who consider the authority of the
doctrine as weakened by the meanness of the men who are called
to teach it, betray their ingratitude ; because among so many
excellent gifts with which God has adorned mankind, it is a
peculiar privilege, that he deigns to consecrate men's lips and
tongues to his service, that his voice may be heard in them.
Let us not therefore, on our parts, be reluctant to receive and
obey the doctrine of salvation proposed to us at his express
command ; for though the power of God is not confined to ex-
ternal means, yet he has confined us to the ordinary manner
of teaching, the fanatical rejecters of which necessarily involve
themselves in many fatal snares. Many are urged by pride,
or disdain, or envy, to persuade themselves that they can profit
sufficiently by reading and meditating in private, and so to
despise public assemblies, and consider preaching as unneces-
sary. But since they do all in their power to dissolve and
break asunder the bond of unity, which ought to be preserved
inviolable, not one of them escapes the just punishment of this
impious breach, but they all involve themselves in pestilent
errors and pernicious reveries. Wherefore, in order that the
pure simplicity of faith may flourish among us, let us not be
reluctant to use this exercise of piety, which the Divine insti-
tution has shown to be necessary, and which God so repeatedly
commends to us. There has never been found, among the
most extravagant of mortals, one insolent enough to say that
we ought to shut our ears against God ; but the prophets and
pious teachers, in all ages, have had a difficult contest with
the wicked, whose arrogance can never submit to be taught
by the lips and ministry of men. Now, this is no other
than effacing the image of God, which is discovered to us in

CHAP. I.] CHRISTIAN RELIGION. 227

the doctrine. For the faithful under the former dispensation
were directed to seek the face of God in the sanctuary ; (t) and
tliis is so frequently repeated in the law, for no other reason,
but because the doctrine of the law and the exhortations of the
prophets exhibited to them a lively image of God ; as Paul
declares that his preaching displayed " the glory of God in the
face of Jesus Christ." (v) And in so much the greater detesta-
tion ought we to hold those apostates, who make it their study
to cause divisions in churches, as if they would drive away the
sheep from the fold, and throw them into the jaws of wolves.
But let us remember what we have quoted from Paul — that
the Church can only be edified by the preaching of this word,
and that the saints have no common bond of union to hold
them together, any longer than, while learning and profiting
with one accord, they observe the order which God has pre-
scribed for the Church. It was principally for this end, as 1
have already stated, that the faithful under the law were com-
manded to resort to the sanctuary; because Moses not only
celebrates it as the residence of God, but likewise declares it to
be the place where God has fixed the record of his name ; (lo)
which without the doctrine of piety, he plainly suggests, would
be of no use. And it is undoubtedly for the same reason that
David complains, with great bitterness of soul, of being pre-
vented from access to the tabernacle by the tyrannical cruelty
of his enemies, (x) To many persons perhaps this appears to
be a puerile lamentation, because it could be but a very trivial
loss, and not a privation of much satisfaction to be absent from
the court of the temple, provided he were in the possession of
other pleasures. But by this one trouble, anxiety, and sorrow,
he complains that he is grieved, tormented, and almost con-
sumed ; because nothing is more valued by believers than
this assistance, by which God gradually raises his people from
one degree of elevation to another. For it is also to be re-
marked, that God always manifested himself to the holy fa-
thers, in the mirror of his doctrine, in such a manner that their
knowledge of him was spiritual. Hence the temple was
not only called his face, but in order to guard against all su-
perstition, was also designated as his footstool, [y) And this is
that happy conjunction in the unity of the faith spoken of by
Paul, when all, from the highest to the lowest, are aspiring
towards the head. All the temples which the Gentiles erected
to God with any other design, were nothing but a profanation
of his worship — a crime which, though not to an equal extent,
was also frequently committed by the Jews. Stephen re-

(f) Psalm cv. 4. (») 2 Cor. iv. 6. (ic) Exod xx.

(z) Psalm Ixxxiv. (y) Psalm cxxxii. 7. xcix. 5.

228 INSTITUTES OF THE [bOOK ir.

preaches them for it in the language of Isaiah : " The Most
High dwelleth not in temples made with hands ; as saith the
prophet, Heaven is my throne, and earth is my footstool," (z)
because God alone sanctifies temples by his word, that they
may be legitimately used for his worship. And if we pre-
sumptuously attempt any thing without his command, the evil
beginning is immediately succeeded by further inventions,
which multiply the mischief without end. Xerxes, however,
acted with great indiscretion, when, at the advice of the magi,
he burned or demolished all the temples of Greece, from an
opinion of the absurdity that gods, to whom all space ought to
be left perfectly free, should be enclosed within walls and
roofs. As if it were not in the power of God to descend in any
way to us, and yet at the same time not to make any change
of place, or to confine us to earthly means, but rather to use
them as vehicles to elevate us towards his celestial glory,
which fills all things with its immensity, as well as transcends
the heavens in its sublimity.

VI. Now, as the present age has witnessed a violent dispute
respecting the efficacy of the ministry, some exaggerating its
dignity beyond measure, and others contending that it is a
criminal transfer to mortal man of what properly belongs to
the Holy Spirit, to suppose that ministers and teachers penetrate
the mind and heart, so as to correct the blindness of the one,
and the hardness of the other, — we must proceed to a decision of
this controversy. The arguments advanced on both sides may
be easily reconciled by a careful observation of the passages, in
which God, the Author of preaching, connecting his Spirit with
it, promises that it shall be followed with success ; or those in
which, separating himself from all external aids, he attributes
the commencement of faith, as well as its subsequent progress,
entirely and exclusively to himself. The office of the second
Elias, according to Malachi, was to illuminate the minds and to
" turn the hearts of the fathers to the children," and the disobe-
dient to the wisdom of the just, (a) Christ declares that he
sent his disciples, that they " should bring forth fruit " (i) from
their labours. What that fruit was, is briefly defined by Peter,
when he says that we are "born again, not of corruptible seed,
but of incorruptible." (c) Therefore Paul glories that he had
" begotten " the Corinthians " through the gospel," and that
they were " the seal of his apostleship ; " (d) and even that he
was " not a minister of the letter," merely striking the ear with
a vocal sound, but that the energy of the Spirit had been given
to him to render his doctrine efficacious, (e) In the same sense,

(2) Acts vii. 48, 49. (b) John xv. 16. (d) 1 Cor. iv. 15. i.x. 2.

(a) Mai. iv. 6. (c) 1 Peter i. 23. (e) 2 Cor. iii. 6.

CHAP. I.] CHRISTIAN RELIGION. 229

he affirms, in another Epistle, that his " gospel came not in word
only, but also in power." (/) He declares also to the Galatians,
that they " received the Spirit by the hearing of faith." (g) In
sliort, there are several places, in which he not only represents
himself as a " labonrer together with God," (h) but even attri-
butes to himself the office of communicating salvation. He
certainly never advanced all these things, in order to arrogate to
himself the least praise independent of God, as he briefly states
ill other passages : '' Our entrance in unto you was not in vain."(e)
" I labour, striving according to his working, which worketh in
me mightily." (k) " He that wrought eflectually in Peter to the
apostleship of the circumcision, the same was mighty in me
toward the Gentiles." (Z) Besides, it is evident, from other
pi ices, that he leaves ministers possessed of nothing, considered
in themselves : " Neither is he that planteth any thing, neither
he that watereth ; but God that giveth the increase." (m)
Again : ''I laboured more abundantly than they all ; yet not I,
but the grace of God which was with me." (n) And it is cer-
tainly necessary to bear in memory those passages, in which
God ascribes to himself the illumination of the mind and reno-
vation of the heart, and thereby declares it to be sacrilege for
man to arrogate to himself any share in either. Yet every one
who attends with docility of mind to the ministers whom God
has appointed, will learn from the beneficial effect, that this
mode of teaching has not in vain been pleasing to God, and
that this yoke of modesty has not without reason been imposed
upon believers.

VII. From what has been said, I conceive it must now be
evident what judgment we ought to form respecting the Church,
which is visible to our eyes, and falls under our knowledge.
For we have remarked that the word Church is used in the sa-
cred Scriptures in two senses. Sometimes, when they mention
the Church, they intend that which is really such in the sight of
God, into which none are received but those who by adoption and
grace are the children of God, and by the sanctification of the
Spirit are the true members of Christ. And then it comprehends
not only the saints at any one time resident on earth, but all the
elect who have lived from the beginning of the world. But the
word Church is frequently used in the Scriptures to designate the
whole multitude, dispersed all over the world, who profess to
worship one God and Jesus Christ, who are initiated into his
faith by baptism, who testify their unity in true doctrine and
charity by a participation of the sacred supper, who consent to

(/) 1 Thess. i. 5. (k) Col. i. 29.

(g) Gal. iii. 2. (I) Gal. ii. 8.

(Ii) 1 Cor. iii. 9; xv. 10. 2 Cor. vi. 1. (m) 1 Cor. iii. 7.

(«) 1 Thess. ii. 1. (n) 1 Cor. xv. 10

230 INSTITUTES OF THE [bOOK IV.

the word of the Lord, and preserve the ministry which Christ
has instituted for the purpose of preaching it. In this Church
are inchided many hypocrites, who have nothing of Christ but
the name and appearance ; many persons ambitious, avaricious,
envious, slanderous, and dissohite in their Uves, who are tole-
rated for a time, either because they cannot be convicted by a
legitimate process, or because discipline is not always maintained
with sufficient vigour. As it is necessary, therefore, to believe
that Church, which is invisible to us, and known to God alone,
so this Church, which is visible to men, we are commanded to
honour, and to maintain communion with it.

VIII. As far, therefore, as was important for us to know it,
the Lord has described it by certain marks and characters. It
is the peculiar prerogative of God himself to " know them that
are his," (o) as we have already stated from Paul. And to guard
against human presumption ever going to such an extreme, the
experience of every day teaches us how very far his secret judg-
ments transcend all our apprehensions. For those who seemed
the most abandoned, and were generally considered past all hope,
are recalled by his goodness into the right way ; while some,
who seemed to stand better than others, fall into perdition.
•' According to the secret predestination of God," therefore, as
Augustine observes, " there are many sheep without the pale
of the Church, and many wolves within." For he knows and
seals those who know not either him or themselves. Of those
who externally bear his seal, his eyes alone can discern who
are unfeignedly holy, and will persevere to the end ; which
is the completion of salvation. On the other hand, as he saw
it to be in some measure requisite that we should know who
ought to be considered as his children, he has in this respect
accommodated himself to our capacity. And as it was not
necessary that on this point we should have an assurance of
faith, he has substituted in its place a judgment of charity,
according to which we ought to acknowledge as members of
the Church all those who by a confession of faith, an exemplary
life, and a participation of the sacraments, profess the same God
and Christ with ourselves. But the knowledge of the body
itself being more necessary to our salvation, he has distin-
guished it by more clear and certain characters.

IX. Hence the visible Church rises conspicuous to our view.
For wherever we find the word of God purely preached and
heard, and the sacraments administered according to the insti-
tution of Christ, there, it is not to be doubted, is a Church of
God ; for his promise can never deceive — " where two or three
ore gathered together in my name, there am I in the midst of

(o) 2 Tim. ii. 19

CHAP. I.] CHRISTIAN RELIGION. 231

them." (p) But, that we may have a clear understanding of
the whole of this subject, let us proceed by the following steps:
That the universal Church is the whole multitude, collected
from all nations, who, though dispersed in countries widely
distant from each other, nevertheless consent to the same truth
of Divine doctrine, and are united by the bond of the same
religion ; that in this universal Church are comprehended
particular churches, distributed according to human necessity
in various towns and villages ; and that each of these respect-
ively is justly distinguished by the name and authority of a
chiu:ch ; and that individuals, who, on a profession of piety, are
enrolled among Churches of the same description, though they
are really strangers to any particular Church, do nevertheless in
some respect belong to it, till they are expelled from it by a
public decision. There is some ditference, however, in the mode
of judging respecting private persons and churches. For it
may happen, in the case of persons whom we think altogether
unworthy of the society of the pious, that, on account of the
common consent of the Church, by which they are tolerated in
the body of Christ, we may be obliged to treat them as brethren,
and to class them in the number of believers. In our private opin-
ion we approve not of such persons as members of the Church,
but we leave them the station they hold among the people of
God, till it be taken away from them by legitimate authority.
But respecting the congregation itself, we must form a different
judgment. If they possess and honour the ministry of the word,
and the administration of the sacraments, they are, without
all doubt, entitled to be considered as a Church ; because it is
certain that the word and sacraments cannot be unattended
with some good effects. In this manner, we preserve the unity
of the universal Church, which diabolical spirits have always
been endeavouring to destroy ; and at the same time without
interfering with the authority of those legitimate assemblies,
which local convenience has distributed in different places.

X. We have stated that the marks by which the Church
is to be distinguished, are, the preaching of the word and the
administration of the sacraments. For these can nowhere exist
without bringing forth fruit, and being prospered with the
blessing of God. I assert not that wherever the word is
preached, the good effects of it immediately appear ; but that it
is never received so as to obtain a permanent establishment,
without displaying some efficacy. However this may be,
where the word is heard with reverence, and the sacraments
are not neglected, there we discover, while that is the case, an
appearance of the Church, which is liable to no suspicion oi

(p) Matt, xviii. 20.

232 INSTITUTES OF THE [bOOK IV

uncertainty, of which no one can safely despise the authority,
or reject the admonitions, or resist the counsels, or slight the
censures, much less separate from it and break up its unity.
For so highly does the Lord esteem the communion of his
Church, that he considers every one as a traitor and apostate
from religion, who perversely withdraws himself from any
Christian society which preserves the true ministry of the word
and sacraments. He commends the authority of the Church,
in such a manner as to account every violation of it an infringe-
ment of his own. For it is not a trivial circumstance, that the
Church is called " the house of God, the pillar and ground of
truth." [q) For ni these words Paul signifies that in order to
keep the truth of God from being lost in the world, the Church
is its faithful guardian ; because it has been the will of God,
by the ministry of the Church, to preserve the pure preaching
of his word, and to manifest himself as our affectionate Father,
while he nourishes us with spiritual food, and provides all
things conducive to our salvation. Nor is it small praise, that
the Church is chosen and separated by Christ to be his spouse,
"not having spot or wrinkle," (r) to be "his body, the fulness
of him that fiUeth all in all." (s) Hence it follows, that a
departure from the Church is a renunciation of God and Christ.
And such a criminal dissension is so much the more to be
avoided, because, while we endeavour, as far as lies in our
power, to destroy the truth of God, we deserve to be crushed
with the most powerful thunders of his wrath. Nor is it
possible to imagine a more atrocious crime, than that sacrile-
gious perfidy, which violates the conjugal relation that the
only begotten Son of God has condescended to form with us.

XI. Let us, therefore, diligently retain those characters im-
pressed upon our minds, and estimate them according to the
judgment of God. For there is nothing that Satan labours
more to accomplish, than to remove and destroy one or both of
them ; at one time to efface and obliterate these marks, and so
to take away all true and genuine distinction of the Church ; at
mother to inspire us with contempt of them, and so to drive
as out of the Church by an open separation. By his subtlety
it has happened, that in some ages the pure preaching of the
word has altogether disappeared ; and in the present day he is
labouring with the same malignity to overturn the ministry ;
which, however, Christ has ordained in his Church, so that if it
were taken away, the edification of the Church would be quite
at an end. How dangerous, then, how fatal is the temptation,
when it even enters into the heart of a man to withdraw him-
ielf from that congregation, in which he discovers those signs

iq) 1 Tim. iii. 15. (r) Eph. v. 27. (s) Eph. i. 23.

CHAP. I.] CHRISTIAN RELIGION. 233

and characters which the Lord has deemed sufficiently descrip-
tive of his Church ! We see, however, that great caution re-
quires to be observed on both sides. For, to prevent imposture
from deceiving us, under the name of the Church, every con-
gregation assuming this name should be brought to that proof,
hke gold to the touchstone. If it have the order prescribed by
the Lord in the word and sacraments, it will not deceive us ;
we may securely render to it the honour due to all churches.
On the contrary, if it pretend to the name of a Church, with-
out the word and sacraments, we ought to beware of such de-
lusive pretensions, with as much caution as, in the other case,
we should use in avoiding presumption and pride.

XII. When we affirm the pure ministry of the word, and
pure order in the celebration of the sacraments, to be a suffi-
cient pledge and earnest, that we may safely embrace the soci-
ety in which both these are found, as a true Church, we carry
the observation to this point, that such a society should never
be rejected as long as it continues in those things, although in
other respects it may be chargeable with many faults. It is
possible, moreover, that some fault may insinuate itself into the
preaching of the doctrine, or the administration of the sacra-
ments, which ought not to alienate us from its communion.
For all the articles of true doctrine are not of the same de-
scription. Some are so necessary to be known, that they
ought to be universally received as fixed and indubitable prin-
ciples, as the peculiar maxims of religion ; such as, that there is
one God ; that Christ is God and the Son of God ; that our
salvation depends on the mercy of God ; and the like. There
are others, which are controverted among the churches, yet
without destroying the unity of the faith. For why should
there be a division on this point, if one church be of
opinion, that souls, at their departure from their bodies, are
immediately removed to heaven ; and another church venture
to determine nothing respecting their local situation, but be
nevertheless firmly convinced, that they live to the Lord ; and
if this diversity of sentiment on both sides be free from all
fondness for contention and obstinacy of assertion } The lan-
guage of the apostle is, " Let us therefore, as many as be per-
fect, be thus minded ; and if in any thing ye be otherwise minded,
God shall reveal even this unto you." [t) Does not this suffi-
ciently show, that a diversity of opinion respecting these non-
essential points ought not to be a cause of discord among
Christians ? It is of importance, indeed, that we should agree
in every thing ; but as there is no person who is not enveloped
with some cloud of ignorance, either we must allow of no

(<) Phil. iii. 15.

VOL. II. 30

234 INSTITUTES OF THE [bOOK IV

church at all, or we must forgive mistakes in those things, of
which persons may be ignorant, without violating the essence
of religion, or incurring the loss of salvation. Here I would
not be understood to plead for any errors, even the smallest, or
to recommend their being encouraged by connivance or flat-
tery. But I maintain, that we ought not, on account of every
trivial difference of sentiment, to abandon the Church, which
retains the saving and pure doctrine that insures the preserva-
tion of piety, and supports the use of the sacraments instituted
by our Lord. In the mean time, if we endeavour to correct
what we disapprove, we are acting in this case according to our
duty. And to this we are encouraged by the direction of Paul :
" If any thing be revealed to another that sitteth by, let the
first hold his peace." (v) From which it appears, that every
member of the Church is required to exert himself for the
general edification, according to the measure of his grace, pro-
vided he do it decently and in order ; that is to say, that we
should neither forsake the communion of the Church, nor, by
continuing in it, disturb its peace and well regulated discipline.
XIII. But in bearing with imperfections of life, we ought
to carry our indulgence a great deal further. For this is a
point in which we are very liable to err, and here Satan lies in
wait to deceive us with no common devices. For there have
always been persons, who, from a false notion of perfect sanc-
tity, as if they were already become disembodied spirits, de-
spised the society of all men in whom they could discover any
remains of human infirmity. Such, in ancient times, were the
Cathari, and also the Donatists, who approached to the same
folly. Such, in the present day, are some of the Anabaptists,
who would be thought to have made advances in piety beyond
all others. There are others who err, more from an incon-
siderate zeal for righteousness, than from this unreasonable
pride. For when they perceive, that among those to whom
the gospel is preached, its doctrine is not followed by corre-
spondent effects in the life, they immediately pronounce, that
there no church exists. This is, indeed, a very just ground of
offence, and one for which we furnish more than sufficient
occasion in the present unhappy age ; nor is it possible to ex-
cuse our abominable inactivity, which the Lord will not suffer
to escape with impunity, and which he has already begun to
chastise with heavy scourges. Woe to us, therefore, who, by
the dissolute licentiousness of our crimes, cause weak con-
sciences to be wounded on our account! But, on the other
hand, the error of the persons of whom we now speak, consists
in not knowing how to fix any limits to their offence. For

(v) 1 Cor. xiv. 30.

CHAP. I.] CHRISTIAN RELIGION. 235

where our Lord requires the exercise of mercy, they entirely
neglect it, and indulge themselves in immoderate severity.
Supposing it impossible for the Church to exist, where there is
not a perfect purity and integrity of life, through a hatred of
crimes they depart from the true Church, while they imagine
themselves to be only withdrawing from the factions of the
wicked. They allege, that the Church of Christ is holy.
But that they may also understand, that it is composed of good
and bad men mingled together, let them hear that parable from
the lips of Christ, where it is compared to a net, in which
fishes of all kinds are collected, and no separation is made till
they are exposed on the shore, (w) Let them hear another
parable, comparing the Church to a field, which, after having
been sown with good seed, is, by the craft of an enemy, cor-
rupted with tares, from which it is never cleared till the har-
vest is brought into the barn, (x) Lastly, let them hear an-
other comparison of the Church to a threshing-floor, in which
the wheat is collected in such a manner, that it lies concealed
under the chaff, till, after being carefully purged, by winnow-
ing and sifting, it is at length laid up in the garner, (y) But
if our Lord declares, that the Church is to labour under this
evil, and to be encumbered with a mixture of wicked men,
even till the day of judgment, it is vain to seek for a Church
free from every spot.

XIV. But they exclaim, that it is an mtolerable thing that
the pestilence of crimes so generally prevails. I grant it would
be happy if the fact were otherwise ; but in reply, I would
present them with the judgment of the apostle. Among the
Corinthians, more than a few had gone astray, and the infec-
tion had seized almost the whole society ; there was not only
one species of sin, but many ; and they were not trivial faults,
but dreadful crimes ; and there was not only a corruption of
morals, but also of doctrine. In this case, what is the conduct
of the holy apostle, the organ of the heavenly Spirit, by whose
testimony the Church stands or falls ? Does he seek to sepa-
rate from them ? Does he reject them from the kingdom of
Christ ? Does he strike them with the thunderbolt of the
severest anathema? He not only does none of these things,
but, on the contrary, acknowledges and speaks of them as a
Church of Christ and a society of saints. If there remained a
church among the Corinthians, where contentions, factions,
and emulations were raging ; where cupidity, disputes, and
litigations were prevailing ; where a crime held in execration
even among the Gentiles, was publicly sanctioned; where the
name of Paul, whom they ought to have revered as their fa-

(w) Matt. xiii. 47. (2) Matt. xiii. 24. (y) Matt. iii. 12

236 INSTITUTES OF THE [bOOK IV.

ther, was insolently defamed ; where some ridiculed the doc-
trine of the resurrection, with the subversion of which the
whole gospel would be annihilated ; where the graces of God
were made subservient to ambition, instead of charity ; where
many things were conducted without decency and order ; (z)
and if there still remained a Church, because the ministry of
the word and sacraments was not rejected — who can refuse
the name of a Church to those who cannot be charged with a
tenth part of those crimes ? And those who display such vio-
lence and severity against the Churches of the present age, I
ask, how would they have conducted themselves towards the
Galatians, who almost entirely deserted the gospel, but among
whom, nevertheless, the same apostle found Churches ? (a)

XY. They object that Paul bitterly reproves the Corinthians
for admitting an atrocious oifender into their company, and
follows this reproof with a general declaration, that with a
man of scandalous life it is not lawful even to eat. (6) Here
they exclaim, If it be not lawful to eat common bread with him,
how can it be lawful to unite with him in eating the bread of
the Lord ? I confess it is a great disgrace, if persons of im-
moral lives occupy places among the children of God ; and if
the sacred body of Christ be prostituted to them, the disgrace is
vastly increased. And, indeed, if Churches be well regulated,
they will not suffer persons of abandoned characters among
them, nor will they promiscuously admit the worthy and the
unworthy to that sacred supper. But because the pastors are
not always so diligent in watching over them, and sometimes
exercise more indulgence than they ought, or are prevented
from exerting the severity they would wish, it happens that
even those who are openly wicked are not always expelled
from the society of the saints. This I acknowledge to be a
fault, nor have I any inclination to extenuate it, since Paul
sharply reproves it in the Corinthians. But though the Church
may be deficient in its duty, it does not therefore follow that it
is the place of every individual to pass judgment of separation
for himself. I admit that it is the duty of a pious man to with-
draw himself from all private intimacy with the wicked, and
not to involve himself ni any voluntary connection with them.
But it is one thing to avoid familiar intercourse with the
wicked ; and another thing, from hatred of them, to renounce
the communion of the Church. And persons who deem it
sacrilege to participate with them the bread of the Lord, are in
this respect far more rigid than Paul. For when he exhorts us
to a pure and holy participation of it, he requires not one to

(z) 1 Cor. i. 11 ; iii. 3; v. 1 ; vi. 7 ; ix. 1 ; xiv. 2G, 40; xv. 12.
(a) Gal. i. 6; iii. 1; iv. 11. (i) 1 Cor. v. 2, 11, 12.

CHAP. I.] CHRISTIAN RELIGION. 237

examine another, or every one to examine the whole Church,
but each individual to prove himself. If it were unlawful to
communicate with an unworthy person, Paul would certainly
have enjoined us to look around us, to see whether there were
not some one in the multitude by Avhose impurity we might be
contaminated. But as he only requires every one to examine
himself, he shows that it is not the least injury to us if some
unworthy persons intrude themselves with us. And this is
fully implied in what he afterwards subjoins : " He that eateth
and drinketh unworthily, eateth and drinketh judgment to
himself." (c) He says, not to others, but to himself, and with
sufficient reason. For it ought not to be left to the judgment
of every individual loho ought to be admitted into the Church,
and ivho ought to be expelled from it. This authority belongs
to the whole Church, and cannot be exercised without legitimate
order, as will be stated more at large hereafter. It would be
unjust, therefore, that any individual should be contaminated
with the unworthiness of another, whose approach it is neither
in his power nor his duty to prevent.

XVI. But though this temptation sometimes arises even to
good men, from an inconsiderate zeal for righteousness, yet we
shall generally find that excessive severity is more owing to
pride and haughtiness, and a false opinion which persons enter-
tain of their own superior sanctity, than to true holiness, and a
real concern for its interests. Those, therefore, who are most
daring in promoting a separation from the Church, and act, as
it were, as standard-bearers in the revolt, have in general no
other motive than to make an ostentatious display of their own
superior excellence, and their contempt of all others. Augustine
correctly and judiciously observes — " Whereas the pious mle
and method of ecclesiastical discipline ought principally to regard
the unity of the Spirit in the bond of peace, which the apostle
enjoined to be preserved by mutual forbearance, and which not
being preserved, the medicinal punishment is evinced to be not
only superfluous, but even pernicious, and therefore to be no
longer medicinal ; those wicked children, who, not from a
hatred of the iniquities of others, but from a fondness for their
own contentions, earnestly endeavour to draw the simple and
uninformed multitude wholly after them, by entangling them
with boasting of their own characters, or at least to divide them ;
those persons, I say, inflated with pride, infuriated with obsti-
nacy, insidious in the circulation of calumnies, and turbulent in
raising seditions, conceal themselves under the mask of a rigid se-
verity, lest they should be proved to be destitute of the truth ;

238 INSTITUTES OF THE [bOOK IV.

and those things which in the Holy Scriptures are commanded to
be done with great moderation, and without violating the sinceri-
ty of love, or breaking the unity of peace, for the correction of
the faults of our brethren, they pervert to the sacrilege of schism,
and an occasion of separation from the Church." To pious and
peaceable persons he gives this advice : that they should correct
in mercy whatever they can ; that what they cannot, they should
patiently bear, and affectionately lament, till God either reform
and correct it, or, at the harvest, root up the tares and sift out
the chaff. All pious persons should study to fortify themselves
with these counsels, lest, while they consider themselves as
valiant and strenuous defenders of righteousness, they depart
from the kingdom of heaven, which is the only kingdom of
righteousness. For since it is the will of God that the com-
munion of his Church should be maintained in this external
society, those who, from an aversion to wicked men, destroy
the token of that society, enter on a course in which they are
in great danger of falling from the communion of saints. Let
them consider, in the first place, that in a great multitude there
are many who escape their observation, who, nevertheless, are
truly holy and innocent in the sight of God. Secondly, let
them consider, that of those who appear subject to moral mala-
dies, there are many who by no means please or flatter them-
selves in their vices, but are oftentimes aroused, Avith a serious
fear of God, to aspire to greater integrity. Thirdly, let them
consider that judgment ought not to be pronounced upon a man
from a single act, since the holiest persons have sometimes most
grievous falls. Fourthly, let them consider, that the ministry
of the word, and the participation of the sacraments, have
too much influence in preserving the unity of the Church,
to admit of its being destroyed by the guilt of a few impious
men. Lastly, let them consider, that in forming an estimate
of the Church, the judgment of God is of more weight than
that of man.

XV IL When they allege that there must be some reason
why the Church is said to be holy, it is necessary to examine
the holiness in which it excels ; lest by refusing to admit the
existence of a Church without absolute and sinless perfection,
we should leave no Church in the world. It is true, that, as
Paul tells us, " Christ loved the Church, and gave himself for
it, that he might sanctify and cleanse it, by the washing of water
by the word, that he might present it to himself a glorious
Church, not having spot, or wrinkle, or any such thing." {d) It
is nevertheless equally true, that the Lord works from day to
day in smoothing its wrinkles, and purging away its spots ;

{d) Ephe8. V. 25—27.

CHAP. I.] CHRISTIAN RELIGION. 239

whence it follows, that its holiness is not yet perfect. The
Church, therefore, is so far holy, that it is daily improving,
but has not yet arrived at perfection ; that it is daily ad-
vancing, but has not yet reached the mark of holiness ; as in
another part of this work will be more fully explained. The
predictions of the prophets, therefore, that "Jerusalem shall
be holy, and there shall no strangers pass through her any
more," and that the way of God shall be a " way of holi-
ness, over which " the unclean shall not pass," (e) are not
to be understood as if there were no blemish remaining in
any of the members of the Church ; but because they aspire
with all their souls towards perfect holiness and purity, the
goodness of God attributes to them that sanctity to which they
have not yet fully attained. And though such evidences of
sanctification are oftentimes rarely to be found among men, yet
it must be maintained, that, from the foundation of the world,
there has never been a period in which God had not his Church
in it ; and that, to the consummation of all things, there never
will be a time in which he will not have his Church. For
although, in the very beginning of time, the whole human race
was corrupted and defiled by the sin of Adam ; yet, from this
polluted mass, God always sanctifies some vessels to honour, so
that there is no age which has not experienced- his mercy.
This he has testified by certain promises, such as the following :
"I have made a covenant with my chosen : I have sworn unto
David, my servant, Thy seed will I establish for ever, and build
up thy throne to all generations." (/) Again: "The Lord
hath chosen Zion ; he hath desired it for his habitation. This
is my rest for ever." (g) Again : " Thus saith the Lord, which
giveth the sun for a light by day, and the ordinances of the
moon and of the stars for a light by night : If those ordinances
depart from before me, saith the Lord, then the seed of Israel
also shall cease from being a nation before me for ever." (A)

XVIII. Of this truth Christ himself, the apostles, and almost
all the prophets, have given us an example. Dreadful are those
descriptions in which Isaiah, Jeremiah, Joel, Habakkuk, and
others, deplore the disorders of the Church of Jerusalem. There
was such general and extreme corruption in the people, in the
magistrates, and in the priests, that Isaiah does not hesitate to
compare Jerusalem to Sodom and Gomorrah. Religion was
partly despised, partly corrupted. Their manners were gene-
rally disgraced by thefts, robberies, treacheries, murders, and
similar crimes. Nevertheless, the prophets on this account
neither raised themselves new churches, nor built new altars

fe^ Joel iii. 17. Isaiah xxxv. 8. (g) Psalm cxxxii 13, 14.

(/) Psalm Ixxxix. 3, 4. (A) Jer. xxxi. 35, 36

240 INSTITUTES OF THE [bOOK IV,

for the oblation of separate sacrifices ; but whatever were the
characters of the people, yet because they considered that
God had deposited his word among that nation, and instituted
the ceremonies in which he was there worshipped, they lifted
lip pure hands to him even in the congregation of the impious.
If they had thought that they contracted any contagion from
these services, surely they would have suffered a hundred deaths
rather than have permitted themselves to be dragged to them.
There was nothing therefore to prevent their departure from
them, but the desire of preserving the unity of the Church.
But if the holy prophets were restrained by a sense of duty
from forsaking the Church on account of the numerous and
enormous crimes which were practised, not by a few individuals,
but almost by the whole nation, — it is extreme arrogance in us,
if we presume immediately to withdraw from the communion
of a Church where the conduct of all the members is not com-
patible either with our judgment, or even with the Christian
profession.

XIX. Now, what kind of an age was that of Christ and his
apostles ? Yet the desperate impiety of the Pharisees, and the
dissolute lives every where led by the people, could not prevent
them from using the same sacrifices, and assembling in the same
temple witb others, for the public exercises of religion. How
did this happen, but from a knowledge that the society of the
wicked could not contaminate those who with pure consciences
united with them in the same solemnities ? If any one pay no
deference to the prophets and apostles, let him at least acqui-
esce in the authority of Christ. Cyprian has excellently
remarked, " Although tares, or impure vessels, are found in the
Church, yet this is not a reason why we should withdraw from
it. It only behoves us to labour that we may be the wheat, and
to use our utmost endeavours and exertions, that we may be
vessels of gold or of silver. But to break in pieces the vessels
of earth belongs to the Lord alone, to whom a rod of iron is also
given. Nor let any one arrogate to himself what is exclusively
the province of the Son of God, by pretending to fan the floor,
clear away the chaff, and separate all the tares by the judgment
of man. This is proud obstinacy and sacrilegious presumption,
originating in a corrupt frenzy." Let these two points, then,
be considered as decided ; first, that he who voluntarily deserts
the external communion of the Church where the word of God
is preached, and the sacraments are administered, is without
any excuse ; secondly, that the faults either of few persons or
of many, form no obstacles to a due profession of our faith in
the use of the ceremonies instituted by God ; because the pious
conscience is not wounded by the unworthiness of any other
individual, whether he be a pastor or a private person ; nor are

CHAP. I.] CHRISTIAN RELIGION. 241

the mysteries less pure and salutary to a holy and upright
man, because they are received at the same time by the impure.

XX. Their severity and haughtiness go to still greater
lengths. Acknowledging no church but such as is pure from
the smallest blemishes, they are even angry with honest teachers,
because, by exhorting believers to progressive improvements,
they teach them to groan under the burden of sins, and to seek
for pardon all their lifetime. For hereby, they pretend, the
people are drawn away from perfection. I confess, that in
urging men to perfection, we ought to labour with unremitting
ardour and diligence ; but to inspire their minds with a per-
suasion that they have already attained it, while they are
yet in the pursuit of it, I maintain to be a diabolical invention.
Therefore, in the Creed, the communion of saints is imme-
diately followed by the forgiveness of sins, which can only be
obtained by the citizens and members of the Church, as we
read in the prophet, (i) The heavenly Jerusalem, therefore,
ought first to be built, in which this favour of God may be
enjoyed, that whoever shall enter it, their iniquity shall be
blotted out. Now, I affirm that this ought first to be built ;
not that there can ever be any Church without remission of
sins, but because God has not promised to impart his mercy,
except in the communion of saints. Our first entrance, there-
fore, into the Church and kingdom of God, is the remission of
sins, without which we have no covenant or union with God.
For thus he speaks by the prophet : "In that day will I make
a covenant for them with the beasts of the field, and with the
fowls of heaven, and with the creeping things of the ground ;
and I will break the bow and the sword, and the battle out of
the earth, and will make them to lie down safely. And I will
betroth thee unto me for ever ; yea, I will betroth thee unto me
in righteousness, and in judgment, and in loving-kindness, and
in mercies." (k) We see how God reconciles us to himself by his
mercy. So in another place, where he foretells the restoration
of the people whom he had scattered in his wrath, he says, " I
will cleanse them from all their iniquity, whereby they have
sinned against me." (/) Wherefore it is by the sign of ablution,
that we are initiated into the society of his Church ; by which
we are taught that there is no admittance for us into the fa-
mily of God, unless our pollution be first taken away by his
gofjdness.

XXI. Nor does God only once receive and adopt us into his
Church by the remission of sins ; he likewise preserves and
keeps us in it by the same mercy. For to what purpose would

(j) Isaiah xxxiii. 24. (k) Hos. ii. 18, 19. (Z) Jerein. xxxiii. 8.

VOL. II. 31

242 INSTITUTES OF THE [bOOK IV.

it be, if we obtained a pardon which would afterwards be of
no use ? And that the mercy of the Lord would be vain and
dehisive, if it were only granted for once, all pious persons can
testify to themselves ; for every one of them is all his life-
time conscious of many infirmities, which need the Divine
mercy. And surely it is not without reason, that God particu-
larly promises this grace to the members of his family, and
commands the same message of reconciliation to be daily ad-
dressed to them. As we carry about with us the relics of sin,
therefore, as long as we live, we shall scarcely continue in the
Church for a single moment, imless we are sustained by the
constant grace of the Lord in forgiving our sins. But the Lord
has called his people to eternal salvation ; they ought, therefore,
to believe that his grace is always ready to pardon their sins.
Wherefore it ought to be held as a certain conclusion, that
from the Divine liberality, by the intervention of the merit of
Christ, through the sanctification of the Spirit, pardon of sins
has been, and is daily, bestowed upon us, who have been ad-
mitted and ingrafted into the body of the Church.

XXIL It was to dispense this blessing to us, that the keys
were given to the Church, {m) For, when Christ gave com-
mandment to his apostles, and conferred on them the power
of remitting sins, {n) it was not with an intention that they
should merely absolve from their sins those who were converted
from impiety to the Christian faith, but rather that they should
continually exercise this office among the faithful. This is
taught by Paul, when he says, that the message of reconcilia-
tion was committed to the ministers of the Church, that in the
name of Christ they might daily exhort the people to be recon-
ciled to God. (o) In the communion of saints, therefore, sins
are continually remitted to us by the ministry of the Church,
when the presbyters or bishops, to whom this office is com-
mitted, confirm pious consciences, by the promises of the
gospel, in the hope of pardon and remission ; and that as well
publicly as privately, according as necessity requires. For
there are many persons who, on account of their infirmity,
stand in need of separate and private consolation. And Paul
tells us that he " taught," not only publicly, but also " from
house to house, testifying repentance toward God, and faith
toward our Lord Jesus Christ ; " {p) and admonished every
individual separately respecting the doctrine of salvation. Here
are three things, therefore, worthy of our observation. First,
that whatever holiness may distinguish the children of God,
yet such is their condition as long as they inhabit a mortal

(to) Matt. xvi. 19; xviii. 18. (o) 2 Cor. v. 18—20.

in) John XX. 23. {ji) Acts xx. 20, 21.

CHAP. I.] CHRISTIAN ilELIGION. 243

body, that they cannot stand before God without remission of
sins. Secondly, that this benefit belongs to the Church ; so
that we canyot enjoy it unless we continue in its communion.
Thirdly, that it is dispensed to us by the ministers and pastors
of the Church, either in the preaching of the gospel, or in the
administration of the sacraments ; and that tliis is the principal
exercise of the poAver of the keys, which the Lord has con-
ferred on the society of believers. Let every one of us, there-
fore, consider it as his duty, not to seek remission of sins any
where but where the Lord has placed it. Of public reconcilia-
tion, which is a branch of discipline, we shall speak in its
proper place.

XXIII. But as those fanatic spirits, of whom I spoke, en-
^deavour to rob the Church of this sole anchor of salvation, our
consciences ought to be still more strongly fortified against
such a pestilent opinion. The Novatians disturbed the ancient
Churches with this tenet; but the present age also has wit-
nessed some of the Anabaptists, who resemble the Novatians
by falling into the same follies. For they imagine that by
baptism the people of God are regenerated to a pure and an-
gelic life, which cannot be contaminated by any impurities of
the flesh. And if any one be guilty of sin after baptism, they
leave him no prospect of escaping the inexorable judgment of
God. In short, they encourage no hope of pardon in any one
who sins after having received the grace of God ; because they
acknowledge no other remission of sins than that by which we
are first regenerated. Now, though there is no falsehood more
clearly refuted in the Scripture than this, yet because its advo-
cates find persons to submit to their impositions, as Novatui
formerly had numerous followers, let us briefly show how very
pernicious their error is both to themselves and to others. In
the first place, when the saints obey the command of the Lord
by a daily repetition of this prayer, " forgive us our debts," (q)
they certainly confess themselves to be sinners. Nor do they
pray in vain, for our Lord has not enjoined the use of any
petitions, but such as he designed to grant. And after he
had declared that the whole prayer would be heard by the
Father, he confirmed this absolution by a special promise.
What do we want more ? The Lord requires from the saints
a confession of sins, and that daily as long as they live, and he
promises them pardon. What presumption is it either to assert
that they are exempt from sin, or, if they have fallen, to exclude
them from all grace ! To whom does he enjoin us to grant for-
giveness seventy times seven times ? Is it not to our brethren ?
And what was the design of this injunction, but that we might

(q) Matt. vi. 12.

244 INSTITUTES OF THE [bOOK IV.

imitate his clemency ? He pardons, therefore, not once or
twice, but as often as the sinner is alarmed with a sense of his
sins, and sighs for mercy. »

XXIV. But to begin from the infancy of the Church : the
patriarchs had been circumcised, admitted to the privileges of
the covenant, and without doubt instructed in justice and in-
tegrity by the care of their father, when they conspired to
murder their brother. This was a crime to be abcmhiated
even by the most desperate and abandoned robbers. At length,
softened by the admonitions of Judah, they sold him for a
slave. This also was an intolerable cruelty. Simon and Levi,
in a spirit of nefarious revenge, condemned even by the judg-
ment of their father, murdered the inhabitants of Sichem.
Reuben was guilty of execrable incest with his father's concu-
bine. Judah, with an intention of indulging a libidinous
passion, violated the law of nature by a criminal connection
with his son's wife. Yet they are so far from being expunged
out of the number of the chosen people, that, on the contrary,
they are constituted the heads of the nation, (r) What shall
we say of David ? Though he was the official guardian of
justice, how scandalously did he prepare the way for the grati-
fication of a blind passion, by the effusion of innocent blood !
He had already been regenerated, and among the regenerate
had been distinguished by the peculiar commendations of the
Lord ; yet he perpetrated a crime even among heathens re-
garded with horror, and yet he obtained mercy, (s) And not
to dwell any longer on particular examples, the numerous
promises which the law and the prophets contain, of Divine
mercy towards the Israelites, are so many proofs of the mani-
festation of God's placability to the offences of his people. For
what does Moses promise to the people in case of their return
to the Lord, after having fallen into idolatry ? " Then the
Lord thy God will turn thy captivity, and have compassion
upon thee, and will return and gather thee from all the nations,
whither the Lord thy God hath scattered thee. If any of thine
be driven out unto the outmost parts of heaven, from thence
will the Lord thy God gather thee." {t)

XXV. But I am unwilling to commence an enumeration
which would have no end. For the prophets are full of such
promises, which offer mercy to the people, though covered
with innumerable crimes. What sin is worse than rebellion ?
It is described as a divorce between God and the Church : yet
this is overcome by the goodness of God. Hear his language
by the mouth of Jeremiah : " If a man put away his wife, and

(r) Gen. xxxvii. 18, 28; xxxiv. 2-5; xxxv. 22 ; xxxviii. IG.
(s) 2 Sam. xi. 4, 15; xii. 13. (0 Deut. xxx. 3, 4

CHAP. I.] CHRISTIAN RELIGION. 245

she go from him, and become another man's, shall he return
unto her again ? Shall not that land be greatly polluted ? But
thou hast played the harlot with many lovers, and thou hast
polluted the land with thy whoredoms and with thy wicked-
ness. Yet return again to me, thou backsliding Israel, saith
the Lord, and I will not cause mine anger to fall upon you ;
for I am merciful, saith the Lord, and will not keep anger for
ever." (v) And surely there cannot possibly be any other dis-
position in him who affirms, that he "■ hath no pleasure in the
death of the wicked, but that the wicked turn from his way
and live." (w) Therefore, when Solomon dedicated the temple,
he appointed it also for this purpose, that prayers, offered to
obtain pardon of sins, might there be heard and answered.
His words are, " If they sin against thee, (for there is no man
that sinneth not,) and thou be angry with them, and deliver
them to the enemy, so that they carry them away captives
unto the land of the enemy, far or near ; yet if they shall be-
think themselves, and repent in the land whither they were
carried captives, and repent and make supplication unto thee
in the land of those that carried them captives, saying. We have
sinned, and have done perversely, we have committed wicked-
ness ; and pray unto thee toward the land which thou gavest
unto their fathers, the city which thou hast chosen, and the
house which I have built for thy name ; then hear thou their
prayer and their supplication in heaven, and forgive thy people
that have sinned against thee, and all their transgressions
wherein they have transgressed against thee." (x) Nor was it
without cause that in the law the Lord ordained daily sacrifices
for sins ; for unless he had foreseen that his people would be
subject to the maladies of daily sins, he would never have ap-
pointed these remedies, (y)

XXYI. Now, I ask whether, by the advent of Christ, in
whom the fulness of grace was displayed, believers have been
deprived of this benefit, so that they can no longer presume to
supplicate for the pardon of their sins ; so that if they offend
against the Lord, they can obtain no mercy. What would
this be but to affirm, that Christ came for the destruction of his
people, and not for their salvation ; if the loving-kindness of
God, in the pardon of sins, which was continually ready to be
exercised to the saints under the Old Testament, be maintained
to be now entirely withdrawn? But if we give any credit to
the Scriptures, which proclaim that in Christ the grace and
philanthropy of God have at length been fully manifested, that
his mercy has been abundantly diffused, and reconciliati-.Ai

(v) Jer. iii. 1, 2, 12. (x) 1 Kings viii. 46—50.

(w) Ezek. xxxiii. 11. (y) Numb, xxviii. 3.

246 INSTITUTES OF THE [bOOK IV

between God and man accomplished, (z) we onght not to
doubt that the clemency of our heavenly Father is disjilayed
to us in greater abundance, rather than restricted or diminished.
Examples to prove this are not wanting. Peter, who had been
warned that he who would not confess the name of Christ be-
fore men would be denied by him befoie angels, denied him
three times in one night, and accompanied the denial with
execrations ; yet he was not refused pardon. («) Those of the
Thessalonians who led disorderly lives, are reprehended by the
apostle, in order to be invited to repentance, (b) Nor does
Peter drive Simon Magus himself to despair ; but rather directs
him to cherish a favourable hope, when he persuades him to
pray for forgiveness, (c)

XXVII. What are we to say of cases in which the most
enormous sins have sometimes seized whole Churches ? From
this situation Paul rather mercifully reclaimed them, than aban-
doned them to the curse. The defection of the Galatians was
no trivial offence, (d) The Corinthians were still less excusable,
their crimes being more numerous and equally enormous, (e)
Yet neither are excluded from the mercy of the Lord : on the
contrary, the very persons who had gone beyond all others in
impurity, unchastity, and fornication, are expressly invited to
repentance. For the covenant of the Lord will ever remain
eternal and inviolable, which he has made with Christ, the
antitype of Solomon, and with all his members, in these words :
" If his children forsake my law, and walk not in my judgments ;
if they break my statutes, and keep not my commandments ;
then will I visit their transgression with the rod, and their ini-
quity with stripes. Nevertheless my loving-kindness will I not
utterly take from him." (/) Finally, the order of the Creed
teaches us that pardon of sins ever continues in the Church of
Christ, because, after having mentioned the Church, it imme-
diately adds the forgiveness of sins.

XXVIII. Some persons, who are a little more judicious,
perceiving the notion of Novatus to be so explicitly contradicted
by the Scripture, do not represent every sin as unpardonable,
but only voluntary transgression, into which a person may
have fallen with the full exercise of his knowledge and will.
These persons admit of no pardon for any sins, but such as
may have been the mere errors of ignorance. But as the Lord,
in the law, commanded some sacrifices to be offered to expiate
the voluntary sins of believers, and others to atone for sins of
ignorance, what extreme presumption is it to deny that there

(:) 2 Tim. i. 9, 10. Tit. ii. 11 ; iii. 4—7.
(a) Matt. X. 33. Mark viii. 38. Matt. xxvi. 69, &c.
'h) 2 Thess. iii. 6, 11, 12. (r) Acts viii. 22. (d) Gal. i. 6 ; iii. 1 ; iv. 9.

(_e) 1 Cor. i. 11, 12; v. 1. 2 Cor. xii. 21. (/) Psalm Ixxxix. 30—33.

CHAP. 1.] CHRISTIAN RELIGION. 247

is any pardon for voluntary transgression! I maintain, that
there is nothing more evident, than that the one sacrifice of
Christ is available for the remission of the voluntary sins of the
saints, since the Lord has testified the same by the legal vic-
tims, as by so many types. Besides, who can plead ignorance
as an excuse for David, who was evidently so well acquainted
with the law ? Did not David know that adultery and murder
were great crimes, which he daily punished in others ? Did
the patriarchs consider fratricide as lawful ? Had the Corin-
thians learned so little that they could imagine impurity, incon-
tinence, fornication, animosities, and contentions, to be pleasing
to God? Could Peter, who had been so carefully warned, be
ignorant how great a crime it was to abjure his Master? Let
us not, therefore, by our cruelty, shut the gate of mercy which
God has so liberally opened.

XXIX. I am fully aware that the old writers have explained
those sins, which are daily forgiven to believers, to be the
smaller faults, which are inadvertently committed through the
infirmity of the flesh ; but solemn repentance, which was then
required for greater offences, they thought, was no more to be
repeated than baptism. This sentiment is not to be understood
as indicating their design, either to drive into despair such per-
sons as had relapsed after their first repentance, or to extenuate
those errors, as if they were small in the sight of God. For they
knew that the saints frequently stagger through unbelief; that
they sometimes utter unnecessary oaths ; that they occasionally
swell into anger, and even break out into open reproaches ; and
that they are likewise chargeable with other faults, which the
Lord holds in the greatest abomination. They expressed
themselves in this manner, to distinguish between private of-
fences and those public crimes which were attended with great
scandal in the Church. But the difficulty, which they made,
of forgiving those who had committed any thing deserving of
ecclesiastical censure, did not arise from an opinion that it was
difficult for them to obtain pardon from the Lord ; they only
intended by this severity to deter others from rashly running
into crimes, which would justly be followed by their exclusion
from the communion of the Church. The word of the Lord,
however, which ought to be our only rule in this case, certainly
prescribes greater moderation. For it teaches, that the rigour
of discipline ought not to be carried to such an extent, as to
overwhelm with sorrow the person whose benefit we are re-
quired to regard as its principal object ; as we have before
shown more at large.

248 INSTITUTES OF THE [bOOK IV.

CHAPTER II.

THE TRUE AND FALSE CHURCH COMPARED.

We have already stated the importance which we ought to
attach to the ministry of the word and sacraments, and the ex-
tent to which our reverence for it ought to be carried, so as to
account it a perpetual mark and characteristic of the Church.
That is to say, that wherever that exists entire and uncorrupted,
no errors and irregularities of conduct form a sufficient reason
for refusing the name of a Church. In the next place, that the
ministry itself is not so far vitiated by smaller errors, as to be
considered on that account less legitimate. It has further been
shown, that the errors which are entitled to this forgiveness
are those by which the grand doctrine of religion is not injured,
which do not suppress the points in which all believers ought
to agree as articles of faith, and which, in regard to the sa-
craments, neither abolish nor subvert the legitimate institution
of their Author. But as soon as falsehood has made a breach
in the fundamentals of religion, and the system of necessary
doctrine is subverted, and the use of the sacraments fails, the
certain consequence is the ruin of the Church, as there is an
end of a man's life when his throat is cut, or his heart is mor-
tally wounded. And this is evident from the language of Paul,
when he declares the Church to be " built upon the foundation
of the apostles and prophets, Jesus Christ himself being the
chief corner-stone." {h) If the foundation of the Church be
the doctrine of the prophets and apostles, which enjoins be-
lievers to place their salvation in Christ alone, how can the
edifice stand any longer, when that doctrine is taken away ?
The Church, therefore, must of necessity fall, where that sys-
tem of religion is subverted which alone is able to sustain it.
Besides, if the true Church be " the pillar and ground of
truth," {i) that certainly can be no Church where delusion and
falsehood have usurped the dominion.

II. As this is the state of things under the Papacy, it is easy
to judge how much of the Church remains there. Instead of
the ministry of the word, there reigns a corrupt government,
composed of falsehoods, by which the pure light is suppressed
or extinguished. An execrable sacrilege has been substituted
for the Slipper of the Lord. The worship of God is deformed
by a multifarious and intolerable mass of superstitions. The
doctrine, without which Christianity cannot exist, has been

(Jt) Ephes. ii. 20. (j) 1 Tim. iii. 15.

CHAP. II.] CHRISTIAN RELIGION. 249

entirely forgotten or exploded. The public assemblies have
become schools of idolatry and impiety. In withdrawing our-
selves, therefore, from the pernicious participation of so many
enormities, there is no danger of separating ourselves from
the Church of Christ. The communion of the Church was
not instituted as a bond to confine us in idolatry, impiety,
ignorance of God, and other evils ; but rather as a mean to
preserve us in the fear of God, and obedience of the truth. I
know that the Papists give us the most magnificent commen-
dations of their Church, to make us believe that there is no
other in the world ; and then, as if they had gained their point,
they conclude all who dare to withdraw themselves from that
Church which they describe, to be schismatics, and pronounce
all to be heretics who venture to open their mouths in opposi-
tion to its doctrine. But by what reasons do they prove theirs
to be the true Church ? They allege from ancient records
what formerly occurred in Italy, in France, in Spain ; that they
are descended from those holy men, who by sound doctrine
founded and raised the Churches in these countries, and con-
firmed their doctrine and the edification of the Church by
their blood ; and that the Church, thus consecrated among
them, both by spiritual gifts, and by the blood of martyrs, has
been preserved by a perpetual succession of bishops, that it
might never be lost. They allege the importance attached to
this succession by Irenasus, Tertullian, Origen, Augustine, and
others. To those who are willing to attend me in a brief
examination of these allegations, I will clearly show that they
are frivolous, and manifestly ridiculous. I would likewise ex-
hort those who advance them, to pay a serious attention to the
subject, if I thought my arguments could produce any effect
upon them ; but as their sole object is to promote their own
interest by every method in their power, without any regard
to truth, I shall content myself with making a few observations,
with which good men, and inquirers after truth, may be able
to answer their cavils. In the first place, I ask them, why
they allege nothing respecting Africa, and Egypt, and all Asia.
It is because, in all those countries, there has been a failure of
this sacred succession of bishops, by virtue of which they boast
that the Church has been preserved among them. They come
to this point, therefore, that they have the true Church, be-
cause from its commencement it has never been destitute of
bishops, for that some have been succeeded by others in an
uninterrupted series. But what if I oppose them with the ex-
ample of Greece ? I ask them again, therefore, why they assert
that the Church has been lost among the Greeks, among whom
there has never been any interruption of that succession of
bishops, which they consider as the sole guard and preservative

VOL. II. 3^

250 INSTITUTES OF THE [bOOK IT,

of the Church ? They call the Greeks schismatics. For what
reason? Because, it is pretended, they have lost their privi-
lege by revolting from the Apostolical see. But do not they
much more deserve to lose it, who have revolted from Christ
himself ? It follows, therefore, that their plea of uninterrupted
succession is a vain pretence, unless the truth of Christ, which
was transmitted from the fathers, be permanently retained pure
and uncorrupted by their posterity.

III. The pretensions of the Romanists, therefore, in the
present day, are no other than those which appear to have been
formerly set up by the Jews, when they were reproved by the
prophets of the Lord for blindness, impiety, and idolatry. For
as the Jews boasted of the temple, the ceremonies, and the
priesthood, in which things they firmly believed the Church to
consist ; so, instead of the Church, the Papists produce certain
external forms, which are often at a great distance from the
Church, and are not at all necessary to its existence. Wherefore
we need no other argument to refute them, than that which was
urged by Jeremiah against that foolish confidence of the Jews :
" Trust ye not in lying words, saying. The temple of the Lord,
the temple of the Lord, the temple of the Lord, are these." (k)
For the Lord acknowledges no place as his temple, where his
word is not heard and devoutly observed. So, though the
glory of God resided between the cherubim in the sanctuary,
and he had promised his people that he would make it his
permanent seat, yet when the priests had corrupted his wor-
ship by perverse superstitions, he departed, and left the place
without any sanctity. If that temple which appeared to be
consecrated to the perpetual residence of God, could be forsaken
and desecrated by him, there can be no reason for their pre-
tending that God is so attached to persons or places, or confined
to external observances, as to be constrained to remain among
those who have nothing but the name and appearance of the
Church. And this is the argument which is maintained by
Paul in the Epistle to the Romans, from the ninth chapter to
the twelfth. For it had violently disturbed weak consciences,
to observe that, while the Jews appeared to be the people lof
God, they not only rejected, but also persecuted, the doctrine
of the gospel. Therefore, after having discussed that doctrine,
he removes this difficulty ; and denies the claim of those Jews,
who were enemies of the truth, to be considered as the Church,
though in other respects they wanted nothing that could bd
requisite to its external form. And the only reason for this
denial was, because they did not receive Christ. He speaks
rather more explicitly in the Epistle to the Galatians, (l) where,

{k) Jer. vii. 4. (Z) Gal. iv.

CHAP. II.] CHRISTIAN RELIGION. 251

in a comparison between Ishmac] and Isaac, he represents many
as occupying a place in the Church, wlio have no right to the
inheritance, because they are not the children of a free mother.
Hence he proceeds to a contrast of the two Jerusalems, because
as the law was given on Mount Sinai, but the gospel came
forth from Jerusalem, so many who have been born and edu-
cated in bondage, confidently boast of being the children of God
and of the Church, and though they are themselves a spurious
ollspring, look down with contempt on his genuine and legiti-
mate children. But as for us, on the contrary, who have once
heard it proclaimed from heaven, "Cast out the bondwoman
and her son," let us confide in this inviolable decree, and reso-
lutely despise their ridiculous pretensions. For if they pride
themselves on an external profession, Ishmael also was circum-
cised. If they depend on antiquity, he was the first born.
Yet we see that he was rejected. If the cause of this be in-
quired, Paul tells us that none are accounted children but those
who are born of the pure and legitimate seed of the word, (m)
According to this reason, the Lord declares that he is not con-
fined to impious priests, because he had made a covenant with
their father Levi to be his angel or messenger, (n) He even
retorts on them their false boasting, with which they were
accustomed to oppose the prophets, that the dignity of the
priesthood ought to be held in peculiar estimation. This he
readily admits, and argues with them on this ground, because
he was prepared to observe the covenant, whereas they failed
of discharging the correspondent obligations, and therefore de-
served to be rejected. See, then, what such succession is
worth, unless it be connected with a continual imitation and
conformity. Without this, the descendants, who are convicted
of a departure from their predecessors, must immediately be
deprived of all honour ; unless, indeed, because Caiaphas was
the successor of many pious priests, and there had been an
uninterrupted series even from Aaron to him, that execrable
assembly be deemed worthy to be called the Church. But it
would not be tolerated even in earthly governments, that the
tyranny of Caligula, Nero, Heliogabalus, and others, should be
called the true state of the republic, because they succeeded
the Bruti, the Scipios, and the Camilli. But in regard to the
government of the Church, nothing can be more frivolous than
to place the succession in the persons, to the neglect of the
doctrine. And nothing was further from the intentions of the
holy doctors, whose authority th(,y falsely obtrude upon us,
than to prove that Churches existed by a kind of hereditary
right, wherever there has been a constant succession of bishops.

(m) Rom. ix. 6—8. (m) Mai. ii. 1—9.

252 INSTITUTES OF THE [bOOK IV.

But as it was beyond all doubt that, from the beginning even
down to their times, no change had taken place in the doctrine,
they assumed, what would suffice for the confutation of all new
errors, that they were repugnant to the doctrine which had
been constantly and unanimously maintained even from the
days of the apostles. They will gain nothing, therefore, by
persisting to disguise themselves under the name of the Church.
The Church we regard with becoming reverence ; but when
they come to the definition, they are miserably embarrassed, for
they substitute an execrable harlot in the place of the holy
spouse of Christ. That we may not be deceived by such a sub-
stitution, beside other admonitions, let us remember this of Au-
gustine ; for, speaking of the Church, he says, " It is sometimes
obscured and beclouded by a multitude of scandals ; sometimes
it appears quiet and unmolested in a season of tranquillity, and
is sometimes disturbed and overwhelmed with the waves of
tribulations and temptations.-' He produces examples, that
those who were its firmest pillars, have either undauntedly suf-
fered banishment on account of the faith, or secluded them-
selves from all society.

17. In the same manner, the Romanists in the present day
harass us, and terrify ignorant persons with the name of the
Church, though there are no greater enemies to Christ than
themselves. Although they may pretend therefore to the temple,
the priesthood, and other similar forms, this vain glitter, which
dazzles the eyes of the simple, ought by no means to induce us
to admit the existence of a Church, where we cannot discover
the word of God. For this is the perpetual mark by which our
Lord has characterized his people : " Every one that is of the
truth heareth my voice." (o) And, "I am the good Shepherd,
and know my sheep, and am known of mine." " My sheep
hear my voice, and I know them, and they follow me." He
had just before said, " The sheep follow their shepherd ; for
they know his voice ; and a stranger will they not follow, but
will flee from him, for they know not the voice of strangers." (p)
Why, then, do we wilfully run into error in forming a judgment
of the Church, since Christ has designated it by an unequivocal
character, that wherever it is discovered, it infallibly assures
us of the existence of a Church, and wherever it is wanting,
there is no real evidence of a Church left. For Paul de-
clares the Church to be founded, not upon the opinions of
men, not upon the priesthood, but upon the "doctrine of the
apostles and prophets." (q) And .Terusalem is to be distin-
suished from Babylon, the Church of Christ from the synaLrogue
of Satan, by this diflcrence, by which Christ has discriminated

(o) John xviii. 37 {p) John x. 4, 5, 14, 27. (j) Ephes. ii. 20.

SHAP. II.] CHRISTIAN RELIGION. 253

them from each other : " He that is of God, heareth God's words ;
ye therefore hear them not, because ye are not of God." (r)
In fine, as the Chm-ch is the kingdom of Christ, and he reigns
only by his word, can any person doubt the falsehood of those
pretensions, which represent the kingdom of Christ as destitute
of his sceptre, that is, of his holy word ?

V. With respect to the charge which they bring against us of
heresy and schism, because we preach a ditferent doctrine from
theirs, and submit not to their laws, and hold separate as-
semblies for prayers, for baptism, for the administration of the
Lord's supper, and other sacred exercises, it is indeed a most
heavy accusation, but such as by no means requires a long or la-
borious defence. The appellations of heretics and schismatics
are applied to persons who cause dissension, and destroy the com-
munion of the Church. Now, this communion is preserved by
two bonds — agreement in sound doctrine, and brotherly love.
Between heretics and schismatics, therefore, Augustine makes
the following distinction — that the former corrupt the purity of
the faith by false doctrines, and that the latter break the bond
of affection, sometimes even while they retain the same faith.
But it is also to be remarked, that this union of affection is
dependent on the unity of faith, as its foundation, end, and rule.
Let us remember, therefore, that, whenever the unity of the
Church is enjoined upon us in the Scripture, it is required,
that, while our minds hold the same doctrines in Christ, our
wills should likewise be united in mutual benevolence in Christ.
Therefore, Paul, when he exhorts us to it, assumes as a founda-
tion, that there is ''one Lord, one faith, and one baptism." (s)
And when he inculcates our being "like-minded, and having
the same love, being of one accord, of one mind," (t) he im-
mediately adds, that this should be in Christ, or according to
Christ ; signifying that all union which is formed without the
word of the Lord, is a faction of the impious, and not an asso-
ciation of believers.

VI. Cyprian, also, after the example of Paul, deduces the
origin of all ecclesiastical concord from the supreme bishopric
of Christ. He afterwards subjoins, " There is but one Church,
which is widely extended into a multitude by the ofispring of
its fertility ; just as there are many rays of the sun, but the
light is one ; and a tree has many branches, but only one trunk,
fixed on a firm root. And when many rivers issue from one
source, though by its exuberant abundance the stream is mul-
tiplied into numerous currents, yet the unity of the fountain
still remains. Separate a ray from the body of the sun, and its
unity sustains no division. Break off a branch from a tree, and
tlie broken branch can never bud. Cut off a river from the

(r) John viii. 47. (s) Ephes. iv. 5. (l) Phil. ii. 2, 5.

254 INSTITUTES OF THE [bOOK IV,

source, and it immediately dries up. So the Church, overspread
with the hght of the Lord, is extended over the whole world :
yet it is one and the same light which is universally diffused."
No representation could be more elegant to express that insepa-
rable connection which subsists between all the members of
Christ. We see how he continually recalls us to the fountain-
head. Therefore he pronounces the origin of heresies and
schisms to be, that men neither return to the source of truth,
nor seek the Head, nor attend to the doctrine of the heavenly
Master. Now, let the Romanists exclaim that we are heretics,
because we have withdrawn from their church ; while the sole
cause of our secession has been, that theirs cannot possibly be
the pure profession of the truth. I say nothing of their having
expelled us with anathemas and execrations. But this reason
is more than sufficient for our exculpation, unless they are
determined to pronounce sentence of schism also against the
apostles, with whom we have but one common cause. Christ,
I say, foretold to his apostles, that for his name's sake they
should be cast out of the synagogues, (v) Now, those syna-
gogues, of which he spoke, were then accounted legitimate
Churches. Since it is evident, then, that we have been cast
out, and we are prepared to prove that this has been done for
the name of Christ, it is necessary to inquire into the cause,
before any thing be determined respecting us, either on one side
or the other. But this point I readily relinquish to them. It is
sufficient for me that it was necessary for us to withdraw from
them, in order to approach to Christ.

VII. But it will be still more evident, in what estimation
we ought to hold all the Churches who have submitted to the
tyranny of the Roman pontilf, if we compare them with the
ancient Church of Israel, as delineated by the prophets. There
was a true Church among the Jews and the Israelites, while
they continued to observe the laws of the covenant ; because
they then obtained from the favour of God those things which
constitute a Church. They had the doctrine of truth in the
xaw ; the ministry of it was committed to the priests and
prophets ; they were initiated into the Church by the sign of
circumcision ; and were exercised in other sacraments for the
confirmation of their faith. There is no doubt that the com-
mendations, with which the Lord has honoured his Church,
truly belonged to their society. But after they deserted the
law of the Lord, and fell into idolatry and superstition, they
partly lost this privilege. For who would dare to refuse the
title of a Church to those among whom God deposited the
preaching of his word, and the observance of his mysteries ?

(v) John xvi. 2.

CHAP. II.] CHRISTIAN RELIGION. 255

On the other hand, who would dare to give the appellation of
a Church, without any exception, to that society, where the
word of God is openly and fearlessly trampled under foot ;
where its ministry, the principal sinew, and even the soul of
the Church, is discontinued ?

VIII. What, then, it will be said, was there no particle of a
Church left among the Jews from the moment of their defection
to idolatry ? The answer is easy. In the first place, I observe,
that in this defection there were several degrees. Nor will we
maintain the fall of Judah, and that of Israel, to have been ex-
actly the same, at the time when they both began to depart
from the pure worship of God. When Jeroboam made the
calves, in opposition to the express prohibition of God, and
dedicated a place which it was not lawful to use for the oblation
of sacrifices, in this case religion was totally corrupted. The
Jews polluted themselves with practical impieties and supersti-
tions, before they made any unlawful changes in the external
forms of religion. For though they generally adopted many
corrupt ceremonies in the time of Rehoboam, yet as the doctrine
of the law, and the priesthood, and the rites which God had
instituted, were still preserved at Jerusalem, believers had
in that kingdom a tolerable form of a Church. Among the
Israelites, there was no reformation down to the reign of Ahab,
and in his time there was an alteration for the worse. Of the
succeeding kings, even to the subversion of the kingdom, some
resembled Aliab, and others, who would be a little better, followed
the example of Jeroboam ; but all, without exception, were
impious idolaters. In Judah there were various changes ; some
kings corrupted the worship of God with false and groundless
superstitions, and others restored religion from its abuses ; till,
at length, the priests themselves polluted the temple of God
with idolatrous and abominable rites.

IX. Now, however the Papists may extenuate their vices, let
them deny, if they can, that the state of religion is as corrupt and
depraved among them, as it was in the kingdom of Israel, in
the time of Jeroboam. But they practise a grosser idolatry, and
their doctrine is equally, if not more, impure. God is my
witness, and all men who are endued with moderate judgment,
and the fact itself declares, that in this I am guilty of no exag-
geration. Now, when they try to drive us into the communion
of their Church, they require two things of us — first, that we
should communicate in all their prayers, sacraments, and cere-
monies ; secondly, that whatever honour, power, and jurisdic-
tion, Christ has conferred upon his Church, we should attribute
the same to theirs. With respect to the first point, I confess
that the prophets who were at Jerusalem, when the state of
affairs there was very corrupt, neither offered up sacrifices apart

256 INSTITUTES OF THE [bOOK IV.

from others, nor held separate assemblies for prayer. For they
had the express command of God, that they were to assemble
in the temple of Solomon ; and they knew that the Levitical
priests, because they had been ordained by the Lord as min-
isters of the sacrifices, and had not been deposed, however
unworthy they might be of such honour, still retained the
lawful possession of that place. But, what is the principal
point of the whole controversy, they were not constrained to
join in any superstitious worship ; on the contrary, they en-
gaged in no service that \vas not of Divine institution. But what
resemblance is there to this among the Papists ? We can scarcely
assemble with them on a single occasion, without polluting
ourselves with open idolatry. The principal bond of their com-
munion is certainly the mass, which we abominate as the
greatest sacrilege. Whether we are right or wrong in this, will
be seen in another place. It is sufficient, at present, to show
that, in this respect, our case is different from that of the
prophets, who, though they were present at the sacrifices of
impious persons, were never compelled to use, or to witness,
any ceremonies but those which God had instituted. And if we
wish to have an example entirely similar, we must take it from
the kingdom of Israel. According to the regulations of Jeroboam,
circumcision continued, sacrifices were offered, the law was
regarded as sacred, the people invoked the same God whom
their fathers had worshipped ; yet, on account of novel cere-
monies invented in opposition to the Divine prohibitions, God
disapproved and condemned all that was done there. Show me
a single prophet, or any pious man, who even once worshipped
or offered sacrifice at Bethel. They knew that they could not
do it without contaminating themselves with sacrilege. We
have established this point, therefore, that the attachment of
pious persons to the communion of the Church, ought not to be
carried to such an extent, as to oblige them to remain in it, if it
degenerated into profane and impure rites.

X. But against their second requisition, we contend upon still
stronger ground. For if the Church be held in such considera-
tion that we are required to revere its judgment, to obey its au-
thority, to receive its admonitions, to fall under its censures,
and scrupulously and uniformly to adhere to its communion,
we cannot allow their claim to the character of the Church,
without necessarily obliging ourselves to subjection and obe-
dience. Yet we readily concede to them what the prophets
conceded to the Jews and Israelites of their time, when thmgs
among them were in a similar, or even in a better state. But
we see how they frequently exclaim, that their assemblies were
iniquitous meetings, (w) a concurrence in which were as crimi-

(w) Isaiah i. 13, 14.

CHAP. II.] CHRISTIAN RELIGION. 25/

nal as a renunciation of God. And certainly, if those assemolies
weie Churches, it follows that Elijah, Micaiah, and others in
Israel, were strangers to the Church of God ; and the same
would be true of Isaiah, Jeremiah, Hosea, and others of that
description in Judah, whom the false propliets, priests, and people
of their day, hated and execrated as if they had been worse than
any heathens. If such assemblies were Churches, then the
Church is not the pillar of truth, but a foundation of falsehood,
not the sanctuary of the living God, but a receptacle of idols.
They found themselves under a necessity, therefore, of with-
drawing from all connection with those assemblies, which were
nothing but a conspiracy against God. For the same reason,
if any one acknowledges the assemblies of the present day,
which are contaminated with idolatry, superstition, and false
doctrine, as true Churches, in full communion with which a
Cliristian man ought to continue, and in whose doctrine he ought
to coincide, this will be a great error. For if they be Churches,
they possess the power of the keys ; but the keys are insepa-
rably connected with the word, which is exploded from among
them. Again, if they be Churches, that promise of Christ must
be applicable to them — "Whatsoever ye shall bind on earth
shall be bound in heaven, and whatsoever ye shall loose on
earth shall be loosed in heaven." {x) On the contrary, all who
sincerely profess themselves to be the servants of Christ, they
expel from their communion. Either, therefore, the promise
of Christ must be vain, or in this respect they are not
Churches. Lastly, instead of the ministry of the word, they
have schools of impiety, and a gulf of every species of errors.
Either, therefore, in this respect they are not Churches, or no
mark will be left to distinguish the legitimate assemblies of
believers from the conventions of Turks.

XI. Nevertheless, as in former times the Jews continued in
possession of some peculiar privileges of the Church, so we
refuse not to acknowledge, among the Papists of the present
day, those vestiges of the Church which it has pleased the Lord
should remain among them after its removal. When God had
once made his covenant with the Jews, it continued among
them, rather because it was supported by its own stability
in opposition to their impiety, than in consequence of their
observance of it. Such, therefore, was the certainty and con-
stancy of the Divine goodness, the covenant of the Lord
remained among them ; his faithfulness could not be obliterated
oy their perfidy ; nor could circnmcision be so profaned by their
impure hands, but that it was always the true sign and sacra-
ment of his covenant. Hence the children that were born

(x) Matt, xviii. 13.

VOL. II. 33

258 INSTITUTES OF THE [bOOK IV

to them, God calls his own, {y) though they could not have
belonged to him but by a special benediction. So after he had
deposited his covenant in France, Italy, Germany, Spain, and
England, when those countries were oppressed by the tyranny
of Antichrist, still, in order that the covenant might remain in-
violable, as a testimony of that covenant, he preserved baptism
among them, which, being consecrated by his lips, retahis its
virtue in opposition to all the impiety of men. He also, by his
providence, caused other vestiges of the Church to remain, that
it might not be entirely lost. And as buildings are frequently
demoHshed in such a manner as to leave the foundations and
ruins remaining, so the Lord has not sutfered Antichrist either
to subvert his Church from the foundation, or to level it with
the ground ; though, to punish the ingratitude of men who
despised his word, he has permitted a dreadful concussion and
dilapidation to be made ; yet, amidst this devastation, he has
been pleased to preserve the edifice from being entirely destroyed.
XII. While we refuse, therefore, to allow to the Papists the
title of the Church, without any qualification or restriction, we do
not deny that there are Churches among them. We only con-
tend for the true and legitimate constitution of the Church, which
requires not only a communion in the sacraments, which are
the signs of a Christian profession, but above all, an agreement
in 'doctrine. Daniel and Paul had predicted that Antichrist
would sit in the temple of God. {z) The head of that cursed
and abominable kingdom, in the Western Church, we affirm to
be the Pope. When his seat is placed in the temple of God, it
suggests, that his kingdom will be such, that he will not abolish
the name of Christ, or the Church. Hence it appears, that we
by no means deny that Churches may exist, even under his
tyranny ; but he has profaned them by sacrilegious impiety,
afflicted them by cruel despotism, corrupted and almost termi-
nated their existence by false and pernicious doctrines, like poi-
sonous potions ; in such Churches, Christ lies half buried, the
gospel is suppressed, piety exterminated, and the worship of
God almost abolished ; in a word, they are altogether in such a
state of confusion, that they exhibit a picture of Babylon, rather
than of the holy city of God. To conclude, I affirm that they
are Churches, inasmuch as God has wonderfully preserved
among them a remnant of his people, though miserably dispersed
and dejected, and as there still remain some marks of the Church,
especijilly those, the efficacy of which neither the craft of the
devil nor the malice of men can ever destroy. But, on the other
hand, because those marks, which we ought chiefly to regard in

{y) Ezek. xiv. 20. (2) Dan. ix. 27. 2 Thess. ii. 3, 4.

CHAP. III.] CHRISTIAN HELIGIOI*. 259

this controversy, are obliterated, I affirm, that the form of the
legitimate Church is not to be found either in any one of theii
congregations, or in the body at large.

CHAPTER III.

THE TEACHERS AND MINISTERS OF THE CHURCH; THEIR ELEC-
TION AND OFFICE.

We must now treat of the order which it has been the Lord's
will to appoint for the government of his Church. For although
he alone ought to rule and reign in the Church, and to have all
preeminence in it, and this government ought to be exercised
and administered solely by his word, — yet, as he dwells not
among us by a visible presence, so as to make an audible de-
claration of his will to us, we have stated, that for this purpose
he uses the ministry of men whom he employs as his delegates,
not to transfer his right and honour to them, but only that he
may himself do his work by their lips ; just as an artificer
makes use of an instrument *in the performance of his work.
Some observations which 1 have made already, are necessary to
be repeated here. It is true that he might do this either by
himself, without any means or instruments, or even by angels ;
but there are many reasons why he prefers making use of men.
For, in the first place, by this method he declares his kindness
towards us, since he chooses from among men those who are
to be his ambassadors to the world, to be the interpreters of
his secret will, and even to act as his personal representatives.
And thus he affords an actual proof, that when he so fre-
quently calls us his temples, it is not an unmeaning appel-
lation, since he gives answers to men, even from the mouths
of men, as from a sanctuary. In the second place, this is a
most excellent and beneficial method to train us to humility,
since he accustoms us to obey his word, though it is preached
to us by men like ourselves, and sometimes even of inferior
rank. If he were himself to speak from heaven, there would
be no wonder if his sacred oracles were instantly received
with reverence, by the ears and hearts of all mankind. For
who would not be awed by his present power ? who would not
fall prostrate at the first view of infinite Majesty ? who would
not be confounded by that overpowering splendour ? But
when a contemptible mortal, who had just emerged from the
dust, addresses us in the name of God, we give the best

260 INSTITUTES OF THE [bOOK IV.

evidence of our piety and reverence towards God himself, if we
readily submit to be instructed by his minister, who possesses
no personal superiority to ourselves. For this reason, also, he has
deposited the treasure of his heavenly wisdom in frail and
earthen vessels, (a) in order to afford a better proof of the
estimation in which we hold it. Besides, nothing was more
adapted to promote brotherly love, than a mutual connection
of men by this bond, while one is constituted the pastor to
teach all the rest, and they who are commanded to be disci-
ples, receive one common doctrine from the same mouth. For
if each person were sufficient for himself, and had no need of
the assistance of another, such is the pride of human nature,
every one would despise others, and would also be despised
by them. The Lord, therefore, has connected his Church
together, by that which he foresaw would be the strongest
bond for the preservation of their union, when he committed
the doctrine of eternal life and salvation to men, that by their
hands it might be communicated to others. Paul had this
in view when he wrote to the Ephesians, " There is one
body, and one Spirit, even as ye are called in one hope of
your calling ; one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in you
all. But unto every one of us is given grace according to
the measure of the gift of Christ. Wherefore he saith. When
he ascended up on high, he led captivity captive, and gave
gifts unto men. (Now that he ascended, what is it but that
he also descended first into the lower parts of the earth ? He
that descended is the same also that ascended up far above
all heavens, that he might fill all things.) And he gave some,
apostles ; and some, prophets ; and some, evangelists ; and some,
pastors and teachers ; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ ;
till we all come in the unity of the faith, and of the know-
ledge of the Son of God, unto a perfect man, unto the mea-
sure of the stature of the fulness of Christ ; that we hence-
forth be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, and cun-
ning craftiness, whereby they lie in wait to deceive ; but, sj)eak-
ing the truth in love, may grow up into him in all things, which
is the head, even Christ ; from whom the whole body fitly
joined together, and compacted by that which every joint
supplieth, according to the effectual working in the measure
of every part, maketh increase of the body unto the edifying
of itself in love." (b)

IL In this passage he shows that the ministry of men, which

(a) 2 Cor. iv. 7. (b) Eph. iv. 4—16.

CHAP. III.] CHRISTIAN RELIGION. 261

God employs in his government of the Church, is the principal
bond which holds believers together in one body. He also
indicates that the Church cannot be preserved in perfect safety,
unless it be supported by these means which God has been
pleased to appoint for its preservation. Christ, he says, "as-
cended up far above all heavens, that he might fill all things." (c)
And this is the way in which he does it. By means of his
ministers, to whom he has committed this office, and on whom
he has bestowed grace to discharge it, he dispenses and distri-
butes his gifts to the Church, and even affords some manifesta-
tion of his own presence, by exerting the power of his Spirit in
this his institution, that it may not be vain or ineffectual.
Thus is the restoration of the saints effected ; thus is the body
of Christ edified ; thus we grow up unto him who is our Head
in all things, and are united with each other ; thus we are all
brought to the unity of Christ ; if prophecy flourishes among
us, if we receive the apostles, if we despise not the doctrine
which is delivered to us. Whoever, therefore, either aims to
abolish or undervalue this order, of which we are treating, and
this species of government, attempts to disorganize the Church,
or rather to subvert and destroy it altogether. For neither the
light and heat of the sun, nor any meat and drink, are so neces-
sary to the nourishment and sustenance of the present life, as the
apostolical and pastoral office is to the preservation of the Church
in the w^orld.

HI. Therefore I have already remarked, that God has fre-
quently commended its dignity to us by every possible enco-
mium, in order that we might hold it in the highest estimation
and value, as more excellent than every thing else. That he
confers a peculiar favour upon men by raising up teachers for
them, he fully signifies, when he commands the prophet to
exclaim, " How beautiful are the feet of him that publisheth
peace ; " [d) and when he calls the apostles "the light of the
world," and " the salt of the earth." (e) Nor could that office
be more splendidly distinguished than when he said to them,
" He that heareth you, heareth me." (/) But there is no
passage more remarkable than that in Paul 's Second Epistle to
the Corinthians, where he professedly discusses this question.
He contends, that there is nothing more excellent or glorious
than the ministry of the gospel in the Church, inasmuch as
it is the ministration of the Spirit, and of righteousness, and of
eternal life, {g) The tendency of these and similar passages, is
to preserve that mode of governing the Church by its ministers,
which the Lord appointed to be of perpetual continuance, from

(e) Eph. iv. 10. {d) Isaiah lii. 7. (e) Matt. v. 13, 14.

(/) Luke X. 16. (g) 2 Cor. iii. 6, &c.

262 INSTITUTES OF THE [bOOK IV

sinking into disesteem, and, at length, falling into disuse throngh
mere contempt. And how exceedingly necessary it is, he has
not only declared in words, but shown by examples. When
he was pleased to illuminate Cornelius more fully with the
light of his truth, he despatched an angel from heaven to send
Peter to him. When he designs to call Paul to the knowledge
of himself, and to introduce him into the Church, he does not
address him with his own voice, but sends him to a man to re-
ceive the doctrine of salvation, and the sanctification of baptism.
If it was not without sufRcient reason, that an angel, who is
the messenger of God, refrains from announcing the Divine will
himself, and directs a man to be sent for in order to declare it, —
and that Christ, the sole Teacher of believers, committed Paul
to the instruction of a man, the same Paul whom he had deter-
mined to elevate into the third heaven, and to favour with a
miraculous revelation of things unspeakable, — who can now
dare to despise that ministry, or to neglect it as unnecessary, the
utility and necessity of which God has been pleased to evince
by such examples ?

IV. Those who preside over the government of the Church,
according to the institution of Christ, are named by Paul, first,
"apostles;" secondly, "prophets;" thirdly, "evangelists;"
fourthly, " pastors ; " lastly, " teachers." {h) Of these, only the
two last sustain an ordinary office in the Church : the others were
such as the Lord raised up at the commencement of his king-
dom, and such as he still raises up on particular occasions, when
required by the necessity of the times. The nature of the
apostolic office is manifest from this command : " Go preach
the gospel to every creature," {i) No certain limits are pre-
scribed, but the whole world is assigned to them, to be re-
duced to obedience to Christ ; that by disseminating the gospel
wherever they could, they might erect his kingdom in all
nations. Therefore Paul, when he wished to prove his apostle-
ship, declares, not merely that he had gained some one city for
Christ, but that he had propagated the gospel far and wide,
and that he had not built upon tlie foundation of others, but had
planted Churches where the name of the Lord had never been
heard before. The " apostles," therefore, were missionaries, who
were to reduce the world from their revolt to true obedience to
God, and to establish his kingdom universally by the preaching
of the gospel. Or, if you please, they were the first architects
of the Church, appointed to lay its foundations all over the
world. Paul gives the appellation of " prophets," not to all
mterpreters of the Divine will, but only to those who were
honoured with some special revelation. Of these, either there

Qi) Eph. iv. 11. (i) Mark xvi. 15.

CHAP, III.] CHRISTIAN RELIGION. 263

are none in our day, or they are less conspicuous. By " evan-
gelists," I understand those who were inferior to the apostles
in dignity, but next to them in office, and who performed sim-
ilar functions. Such were Luke, Timothy, Titus, and others
of that description ; and perhaps also the seventy disciples,
whom Christ ordained to occupy the second station from the
a[)Ostles. {k) According to this interpretation, which appears
to me perfectly consistent with the language and meaning of
the apostle, those three offices were not instituted to be of
perpetual continuance in the Church, but only for that age
when Churches were to be raised where none had existed be-
fore, or were at least to be conducted from Moses to Christ.
Though I do not deny, that, even since that period, God has
sometimes raised up apostles or evangelists in their stead, as
he has done in our own time. For there was a necessity for
such persons to recover the Church from the defection of An-
tichrist. Nevertheless, I call this an extraordinary office,
because it has no place in well-constituted Churches. Next
follow " pastors " and " teachers," who are always indispensable
to the Church. The difference between them I apprehend to
be this — tliat teachers have no official concern with the disci-
pline, or the administration of the sacraments, or with admoni-
tions and exhortations, but only with the interpretation of the
Scripture, that pure and sound doctrine may be retained among
believers ; whereas the pastoral office includes all these things.
V. We have now ascertained what offices were appointed to
continue for a time in the government of the Church, and what
were instituted to be of perpetual duration. If we connect
the evangelists with the apostles, as sustaining the same office,
we shall then have two offices of each description, correspond-
ing to each other. For our pastors bear the same resemblance
to the apostles, as our teachers do to the ancient prophets.
The office of the prophets was more excellent, on account of
the special gift of revelation, by which they were distinguished ;
but the office of teachers is executed in a similar manner, and
has precisely the same end. So those twelve individuals,
whom the Lord chose to pronuilgate the first proclamation of
his gospel to the world, preceded all others in order and dignity.
For although, according to the meaning and etymology of the
word, all the ministers of the Church may be called apostles,
because they are all sent by the Lord, and are his messengers,
yet, as it was of great importance to have a certain knowledge
of the mission of persons who were to announce a thing new
and unheard before, it was necessary that those twelve, together
with Paul, who was afterwards added to their number, should
be distinguished beyond all others by a peculiar title. Paul

(k) Luke X. 1.

264 INSTITUTES OF THE [bOOK IV.

himself, indeed, gives this name to "Andronicus and Junia^
who," he says, "are of note among the apostles ;" (/) but
when he means to speak with strict propriety, he never applies
that name except to those of the first order that we have men-
tioned. And this is the common usage of the Scripture. But
the province of pastors is the same as that of the apostles, ex-
cept that they preside over particular Churches respectively
committed to each of them. Of the nature of their functions
let us now proceed to a more distinct statement.

VI. Our Lord, when he sent forth his apostles, commissioned
them, as we have just remarked, to preach the gospel, and to
baptize all believers for the remission of sins, [m] He had
already commanded them to distribute the sacred symbols of
his body and blood according to his OAvn example, (w) Behold
the sacred, inviolable, and perpetual law imposed upon those
who call themselves successors of the apostles ; it commands
them to preach the gospel, and to administer the sacraments.
Hence we conclude, that those who neglect both these duties
have no just pretensions to the character of apostles. But what
shall we say of pastors ? Paul speaks not only of himself, but of
all who bear that office, when he says, " Let a man so account
of us, as of the ministers of Christ, and stewards of the mysteries
of God." (o) Again : " A bishop must hold fast the faithful word
as he hath been taught, that he may be able, by sound doctrine,
both to exhort and to convince the gainsay ers." (p) From these
and similar passages, which frequently occur, we may infer that
the preaching of the gospel, and the administration of the sacra-
ments, constitute the two principal parts of the pastoral office.
Now, the business of teaching is not confined to public discourses,
but extends also to private admonitions. Thus Paul calls upon
the Ephesians to witness the truth of his declaration, " I have kept
back nothing that was profitable unto you, but have showed
you, and have taught you publicly, and from house to house,
testifying both to the Jews, and also to the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ." And a
little after : " I ceased not to warn every one, night and day, with
tears." (</) But it is no part of my present design, to enumerate
all the excellences of a good pastor, but only to show what is
implied in the profession of those who call themselves pastors ;
namely, that they preside over the Church in that station, not
that they may enjoy a respectable sinecm-e, but to instruct the
people in true piety by the doctrine of Christ, to administer the
holy mysteries, to maintain and exercise proper discipline. For
the Lord denounces to all those who have been stationed as

{I) Rom. xvi. 7. (n) Luke xxii. 19. (p) Titus i. 7, 9.

(m) Matt, xxviii. 19. (o) 1 Cor. iv. 1. (5) Acts xx. 20, 21, 31.

CHAP. III.] CHRISTIAN RELIGION. 265

watchmen in the Church, that if any one perish in ignorance
thiough their negligence, he will require the blood of such a
person at their hands, (r) What Paul says of himself, belongs
to them all : " Woe is umo me, if I preach not the gospel," be-
cause " a dispensation of the gospel is committed unto me." (s)
Lastly, what the apostles did for the whole world, that every
individual pastor ought to do for his flock to which he is
appointed.

VII. While we assign to them all respectively their distinct
Churches, yet we do not deny thatapastor, who is connected with
one Church, may assist others, either when any disputes arise,
which may require his presence, or when his advice is asked
upon any difficult subject. But because, in order to preserve
the peace of the Church, there is a necessity for such a regulation
as shall clearly define to every one what duty he has to do, lest
they should all fall into disorder, run hither and thither in un-
certainty without any call, and all resort to one place ; and lest
those who feel more solicitude for their personal accommodation
than for the edification of the Church, should, Avithout any
cause but their own caprice, leave the Churches destitute, —
this distribution ought as far as possible to be generally observed,
that every one may be content with his own limits, and not
invade the province of another. Nor is this an invention of
men, but an institution of God himself. For we read that Paul
and Barnabas " ordained elders in the respective Churches of
Lystra, Iconium, and Antioch ; " (t) and Paul himself directed
Titus to "ordain elders in every city." (v) So in other pas-
sages he mentions " the bishops at Philippi," (iv) and Archippus,
the bishop of the Colossians. {:v) And a remarkable speech
of his is preserved by Luke, addressed to " the elders of the
Church of Ephesus." (y) Whoever, therefore, has undertaken
the government and charge of one Church, let him know that
he is bound to this law of the Divine call ; not that he is fixed
to his station so as never to be permitted to leave it in a regular
and orderly manner, if the public benefit should require it ; but
he who has been called to one place, ought never to think either
of departing from his situation, or relinquishing the office alto-
gether, from any motive of personal convenience or advantage.
But if it be expedient that he should remove to another station,
he ought not to attempt this on his own private opinion, but to
be guided by public authority.

VIII. In calling those who preside over Churches by the appel-
lations of bishops, elders, pastors, and ministers, without any dis-

(r) Ezek. iii. 17, 18. (v) Titus i. 5. (x) Col. iv. 17.

(5) 1 Cor. ix. 16, 17. {ic) Phil. i. 1. (y) Acts xx. 17, &c.

(t) Acts xiv. 21, 23.

VOL. II. 34

266 INSTITUTES OF THE [bOOK IV«

tinction, I have followed the usage of the Scripture, which applies
all these terms to express the same meaning. For to all who
discharge the ministry of the word, it gives the title of " bishops."
So when Paul enjoins Titus to " ordain elders in every city,"
he immediately adds, "For a bishop must be blameless." (2;)
So in another Epistle he salutes more bishops than one in one
Church, {a) And in the Acts he is declared to have sent for
the elders of the Church of Ephesus, whom, in his address to
them, he calls " bishops." {b) Here it must be observed, that
we have enumerated only those offices which consist in the
ministry of the word ; nor does Paul mention any other in the
fourth chapter of the Epistle to the Ephesians, which we have
quoted. But in the Epistle to the Romans, and the First Epis-
tle to the Corinthians, he enumerates others, as " powers,"
" gifts of healing," " interpretation of tongues," " governments,"
" care of the poor." (c) Those functions which were merely
temporary, I omit, as foreign to our present subject. But there
are two which perpetually remain — " government," and "the
care of the poor." "Governors" I apprehend to have been
persons of advanced years, selected from the people, to unite
with the bishops in giving admonitions and exercising disci-
pline. For no other interpretation can be given of that injunc-
tion, " He that ruleth, let him do it with diligence." ((/) There-
fore, from the beginning, every Church has had its senate or coun-
cil, composed of pious, grave, and holy men, who were invested
with that jurisdiction in the correction of vices, of which we
shall soon treat. Now, that this regulation was not of a single
age, experience itself demonstrates. This office of government
is necessary, therefore, in every age.

IX. The care of the poor was committed to the "deacons."
The Epistle to the Romans, however, mentions two functions
of this kind. " He that giveth," says the apostle, "let him do
it with simplicity : he that showeth mercy, with cheerful-
ness." (e) Now, as it is certain that he there speaks of the
public offices of the Church, it follows that there were two
distinct orders of deacons. Unless my judgment deceive me,
the former clause refers to the deacons who administered the
alms ; and the other to those who devoted themselves to the
care of poor and sick persons ; such as the widows mentioned
by Paul to Timothy. (/) For women could execute no other
public office, than by devoting themselves to the service of the
poor. If we admit this, — and it ought to be fully admitted, —
there will be two classes of deacons, of whom one will serve

(:) Titus i 5, 7. («) Phil. i. 1. (t) Acts xx. 17, 28, iiriaxoTtov?.

(f) 1 Cor. xii. 28, Svruun:, xaqm^iara tauarwv, yert] yXwaaixir, xii/?f()i»;flfic.

(rf) Rom. xii. 8. (c) Rom. xii. 8, titrci^iSovs, fv unXoriin, 6 iXtwr, tv iXaQorijri.

(/) 1 Tim. V. 9, 10.

CHA.P. III.] CHRISTIAN RELIGION. 267

the Church in dispensing the property given to the poor, the
other in taking care of the poor themselves. — Though the
word itself (Siaxovia) is of more extensive signification, yet the
Scripture particularly gives the title of " deacons " to those
whom the Church has appointed to dispense the alms and take
care of the poor, and constituted stewards, as it were, of the
common treasury of the poor ; and whose origin, institution,
and oilice, are described in the Acts of the Apostles. For
" when there arose a murmuring of the Grecians against the
Hebrews because their widows were neglected in the daily
ministration," (g) the apostles pleaded their inability to dis-
charge both offices, of the ministry of the word and the service
of tables, and said to the multitude, " Wherefore, brethren, look
ye out among you seven men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint over this business."
See what were the characters of the deacons in the apostolic
Church, and what ought to be the characters of ours, in con-
formity to the primitive example.

X. Now, as " all things " in the Church are required to " be
done decently and in order," (h) there is nothing in which this
ought to be more diligently observed, than the constitution of
its government ; because there would be more danger from
disorder in this case than in any other. Therefore, that rest-
less and turbulent persons may not presumptuously intrude
themselves into the office of teaching or of governing, it is
expressly provided, that no one shall assume a public office
in the Church without a call. In order, therefore, that any
one may be accounted a true minister of the Church, it is ne-
cessary, in the first place, that he be regularly called to it, and,
in the second place, that he answer his call ; that is, by underta-
king and executing the office assigned to him. This may fre-
quently be observed in Paul ; who, when he wishes to prove
his apostleship, almost always alleges his call, together with
his fidelity in the execution of the office. If so eminent a
minister of Christ dare not arrogate to himself an authority to
require his being heard in the Church, but in consequence of
his appointment to it by a Divine commission, and his faithful
discharge of the duty assigned him, — what extreme impudence
must it be, if any man, destitute of both these characters,
should claim such an honour for himself! But having already
spoken of the necessity of discharging the office, let us now
confine ourselves to the call.

XI. Now, the discussion of this subject includes four
branches : what are the qualifications of ministers ; in what
manner they are to be chosen ; by whom they ought to be

(g) Acta vi. 1—3. (/t) 1 Cor. xiv. 40.

268 INSTITUTES OF THE [bOOK IV

appointed ; and with what rite or ceremony they are to be in-
troduced into their office. I speak of the external and solemn
call, which belongs to the public order of the Church ; passing
over that secret call, of which every minister is conscious to
himself before God, but which is not known to the Church.
This secret call, however, is the honest testimony of our heart,
that we accept the office offered to us, not from ambition or
avarice, or any other unlawful motive, but from a sincere fear
of God, and an ardent zeal for the edification of the Church.
This, as I have hinted, is indispensable to every one of us, if
we would approve our ministry in the sight of God. In the
view of the Church, however, he who enters on his office with
an evil conscience, is nevertheless duly called, provided his ini-
quity be not discovered. It is even common to speak of pri-
vate persons as called to the ministry, who appear to be adapted
and qualified for the discharge of its duties; because learning,
connected with piety and other endowments of a good pastor,
constitutes a kind of preparation for it. For those whom the
Lord has destined to so important an office, he first furnishes
with those talents which are requisite to its execution, that
they may not enter upon it empty and unprepared. Hence
Paul, in his Epistle to the Corinthians, when he intended to
treat of the offices themselves, first enumerated the gifts which
ought to be possessed by the persons who sustain those offices. (^)
But as this is the first of the four points which I have proposed,
let us now proceed to it.

XII. The qualifications of those who ought to be chosen
bishops, are stated at large by Paul in two passages, (k) The
sum of all he says is, that none are to be chosen but men of
sound doctrine and a holy life, not chargeable with any fault
that may destroy their authority, or disgrace their ministry.
The same rule is laid down for the deacons and governors.
Constant care is required, that they be not unequal to the bur-
den imposed upon them, or, in other words, that they be en-
dowed with those talents which are necessary to the discharge
of their duty. So, when Christ was about to send forth his
apostles, he furnished them with such means and powers as
were indispensable to their success. (Z) And Paul, after having
delineated the character of a good and genuine bishop, admo-
nishes Timothy not to contaminate himself by the appointment
of any one of a different description, (m) The question rela-
ting to the manner in which they are to be chosen, I refer not
to the form of election, but to the religious awe which ouglit
to be observed in it. Hence the fasting and prayer, which

(i) 1

Cor. xii. 7, &c. (?) Luke xxi. 15; xxiv. 49. Acts i. 8.

Tim. iii. 1, &c. Titus i. 7, &c. (hi) 1 Tim. v. 22.

CHAP. III.] CHRISTIAN RELIGION. 269

Luke states to have been practised by the faithful at the ordina-
tion of elders. (ii) For knowing themselves to be engaged in a
business of the highest importance, they dared not attempt any
thing but with the greatest reverence and solicitude. And
above all things, they were earnest in prayers and supplications
to God for the spirit of wisdom and discretion.

XIII. The third inquiry we proposed was, by whom minis-
ters are to be chosen. Now, for this no certain rule can be
gathered from the appointment of the apostles, which was a case
somewhat different from the common call of other ministers.
For as theirs was an extraordinary office, it was necessary, in
order to render it conspicuous by some eminent character, that
they who were to sustain it should be called and appointed by the
mouth of the Lord himself. The apostles, therefore, entered upon
their work, not in consequence of any human election, but em-
powered by the sole command of God and of Christ. Hence,
when they wish to substitute another in the place of Judas,
they refrain from a certain appointment of any one, but nomi-
nate two, that the Lord may declare by lot which of them he
wills to be his successor, (o) In the same sense must be
understood the declaration of Paul, that he had been created
" an apostle, not of men, neither by man, but by Jesus Christ,
and God the Father." (p) The first clause, not of men, was
applicable to him in common with all pious ministers of the
word ; for no man can lawfully exercise this ministry without
having been called by God. The other clause was special and
peculiar to himself When he glories in this, therefore, he
not only claims what belongs to a true and lawful pastor,
but likewise brings forward an evidence of his apostleship.
For whereas there were, among the Galatians, some who, from
an eagerness to diminish his authority, represented him as a
common disciple deputed by the primary apostles, — in order to
vindicate the dignity of his preaching, against which he knew
these artifices were directed, he found it necessary to show
that he was not inferior to the other apostles in any respect.
Wherefore he affirms, that he had not been elected by the judg-
ment of men, like some ordinary bishop, but by the mouth and
clear revelation of the Lord himself

XIV. But that the election and appointment of bishops by
men is necessary to constitute a legitimate call to the office, no
sober person will deny, while there are so many testimonies of
Scripture to establish it. Nor is it contradicted by that declara-
tion of Paul, that he was ''an apostle, not of men, nor byman," (q)
since he is not speaking in that passage of the ordinary election of
ministers, but claiming to himself what was the special privilege

(7i) Acts xiv. 23. (o) Acts i. 23. (;^) Gal. i. 1. (q)Ga.\.i.l

270 INSTITUTES OF THE [bOOK IV.

of the apostles. The immediate designation of Paul, by the
Lord himself, to this peculiar privilege, was nevertheless accom-
panied with the form of an ecclesiastical call, for Luke states,
that ''As they ministered to the Lord, and fasted, the Holy
Ghost said, Separate me Barnabas and Saul for the work where-
unto I have called them." (;-) What end could be answered by
this separation and imposition of hands after the Holy Spirit had
testified their election, unless it was the preservation of the order
of the Church in designating ministers by men ? God could
not sanction that order, therefore, by a more illustrious example
than when, after having declared that he had constituted Paul
the apostle of the Gentiles, he nevertheless directed him to be
designated by the Church. The same may be observed in the
election of Matthias, (s) For the apostolic office being of such
high importance that they could not venture to fill up their num-
ber by the choice of any one person from their own judgment,
they appointed two, one of whom was to be chosen by lot ;
that so the election might obtain a positive sanction from Heaven,
and yet that the order of the Church might not be altogether
neglected.

XV, Here it is inquired, whether a minister ought to be
chosen by the whole Church, or only by the other ministers
and the elders who preside over the discipline, or whether he
may be appointed by the authority of an individual. Those
who attribute this right to any one man, quote what Paul says to
Titus : " For this cause I left thee in Crete, that thou shouldst
ordain elders in every city ; " {t) and to Timothy: " Lay hands
suddenly on no man." {v) But they are exceedingly mis-
taken, if they suppose that either Timothy at Ephesus, or
Titus in Crete, exercised a sovereign power to regulate every
thing according to his own pleasure. For they presided over
the people, only to lead them by good and salutary counsels, not
to act alone to the exclusion of all others. But that this may
not be thought to be an invention of mine, I will prove it by a
similar example. For Luke relates, that elders were ordained
in the Churches by Paul and Barnabas, but at the same time he
distinctly marks the manner in which this was done, — namely,
by the suffrages or votes of the people ; for this is the meaning
of the term he there employs — p(;tipoTovr)rfc(VTeg ^^erfguTs^ouj mT hxkri-
rfiav. [id) Those two apostles, therefore, ordained them ; but the
■whole multitude, according to the custom observed in elections
among the Greeks, declared by the elevation of their hands
who was the object of their choice. So the Roman historians
frequently speak of the consul, who held the assemblies, as

(r) Acts xiii. 2. {s) Acts i. 23. (0 Titus i. 5.

(») 1 Tim. V. 22. (?r) Acts xiv. 23.

CHAP. III.] CHRISTIAN RELIGION. 271

appointing the new magistrates, for no other reason but because
he received the suffrages and presided at the election. Surely
it is not credible that Paul grained to Timothy and Titus more
power than he assumed to himself ; but we see that he was accus-
tomed to ordain bishops according to the suffrages of the people.
The above passages, therefore, ought to be understood in the
same manner, to guard against all infringement of the common
right and liberty of the Church. It is a good remark, therefore,
of Cyprian, when he contends, " that it proceeds from Divine
authority, that a priest should be elected publicly in the presence
of all the people, and that he should be approved as a worthy
and fit person by the public judgment and testimony." In the
case of the Levitical priests, we find it was commanded by the
Lord, that they should be brought forward in the view of the
people before their consecration. Nor was Matthias added to
the number of the apostles, nor were the seven deacons appoint-
ed, without the presence and approbation of the people. —
" These examples," says Cyprian, " show that the ordination
of a priest ought not to be performed but with the knowledge
and concurrence of the people, in order that the election
which shall have been examined by the testimony of all, may
be just and legitimate." We find, therefore, that it is a legiti-
mate ministry according to the word of God, when those who
appear suitable persons are appointed with the consent and ap-
probation of the people ; but that other pastors ought to preside
over the election, to guard the multitude from falling into any
improprieties, through inconstancy, intrigue, or confusion.

XVI. There remains the Form of ordination, which is the last
point that we have mentioned relative to the call of ministers.
Now, it appears that when the apostles introduced any one into
the ministry, they used no other ceremony than imposition of
hands. This rite, I believe, descended from the custom of the
Hebrews, Avho, when they wished to bless and consecrate any
thing, presented it to God by imposition of hands. Thus, when
Jacob blessed Ephraim andManasseh, he laid his hands upon their
heads, {x) This custom was followed by our Lord, when he
prayed over infants, {y) It was with the same design, I appre-
hend, that the Jews were directed in the law to lay their hands
upon their sacrifices. Wherefore the imposition of the hands
of the apostles was an indication that they offered to God the
person whom they introduced into the ministry. They used
the same ceremony over those on whom they conferred the
visible gifts of the Spirit. But, be that as it may, this was
the solemn rite invariably practised, whenever any one was
called to the ministry of the Church. Thus they ordained

(z) Gen. xlviii. 14. {y) Matt. xix. 15.

272 INSTITUTES OF THE [bOOK IV

pastors and teachers, and thus they ordained deacons. Now,
though there is no express precept for the imposition of hands,
yet since we find it to have been constantly used by the
apostles, such a punctual observance of it by them ought to
have the force of a precept with us. And certainly this ceremony
is highly useful both to recommend to the people the dignity of
the ministry, and to admonish the person ordained that he is no
longer his own master, but devoted to the service of God and
the Church. Besides, it will not be an unmeaning sign, if it be
restored to its true origin. For if the Spirit of God institutes
nothing in the Church in vain, we shall perceive that this
ceremony, which proceeded from him, is not without its use,
provided it be not perverted by a superstitious abuse. Finally,
it is to be remarked, that the imposition of hands on the minis-
ters was not the act of the whole multitude, but was confined
to the pastors. It is not certain whether this ceremony was, in
all cases, performed by more pastors than one, or whether it
was ever the act of a single pastor. The former appears to have
been the fact in the case of the seven deacons, of Paul and Bar-
nabas, and some few others, (z) But Paul speaks of himself as
having laid hands upon Timothy, without any mention of many
others having united with hrni. " I put thee in remembrance, that
thou stir up the gift of God which is in thee, by the putting on of
my hands." (a) His expression, in the other Epistle, of "the
laying on of the hands of the presbytery," (b) I apprehend not
to signify a company of elders, but to denote the ordination
itself; as if he had said. Take care that the grace which thou
receivedst by the laying on of hands, when I ordained thee a
presbyter, be not in vain.

CHAPTER IV.

THE STATE OF THE ANCIENT CHURCH, AND THE MODE OF
GOVERNMENT PRACTISED BEFORE THE PAPACY.

Hitherto we have treated of the mode of government in
the Church, as it has been delivered to us by the pure word of
God, and of the offices in it, as they were instituted by Christ,
Now, that all these things may be more clearly and familiarly
displayed, and more deeply impressed upon our minds, it will
be useful to examine what was the form of the ancient Church,
in these particulars. It will place before our eyes an actual

(2) Acts vi. 6; xiii. 3. («) 2 Tim. i. 6 (b) 1 Tim. iv. 14.

CHAP. IV.] CHRISTIAN RELIGION. 273

exemplification of the Divine institution. For though the
bishops of those times pubUshed many canons, in which they
seemed to express more than had been expressed in the Holy
Scriptures, yet they were so cautious in framing their whole
economy according to the sole standard of the word of God, that
in this respect scarcely any thing can be detected among them
inconsistent with that word. But though there might be some-
thing to be regretted in their regulations, yet because they direct-
ed their sincere and zealous etforts to preserve the institution of
God, without deviating from it to any considerable extent, it will
be highly useful in this place to give a brief sketch of what their
practice was. As we have stated that there are three kinds of
ministers recommended to us in the Scripture, so the ancient
Church divided all the ministers it had into three orders. For
from the order of presbyters, they chose some for pastors and
teachers ; the others presided over the discipline and corrections.
To the deacons was committed the care of the poor and the dis-
tribution of the alms. Readers and Acolytes were not names of
certain offices, but young men, to whom they also gave the name
of clergy, whom they accustomed from their youth to certain
exercises in the service of the Church, that they might better un-
derstand to what they were destined, and might enter upon their
office better prepared for it in due time ; as 1 shall soon show more
at large. Therefore Jerome, after having mentioned five orders
of the Church, enumerates bishops, presbyters, deacons, the
faithful, or believers at large, and catechumens, or persons who
had not yet been baptized, but had applied for instruction in
the Christian faith. Thus he assigns no particular place to the
rest of the clergy and the monks.

II. All those to whom the office of teaching was assigned,
were denominated presbyters. To guard against dissension, the
general consequence of equality, the presbyters in each city
chose one of their own number, whom they distinguished by
the title of bishop. The bishop, however, was not so superior
to the rest in honour and dignity, as to have any dominion over
his colleagues ; but the functions performed by a consul in the
senate, such as, to propose things for consideration, to collect
the votes, to preside over the rest in the exercise of advice,
admonition, and exhortation, to regulate all the proceedings by
his authority, and to carry into execution whatever had been
decreed by the general voice ; — such were the functions exer-
cised by the bishop in the assembly of the presbyters. And
that this arrangement was introduced by human agreement, on
account of the necessity of the times, is acknowledged by the
ancient writers themselves. Thus Jerome, on the Epistle to
Titus, says, " A presbyter is the same as a bishop. And before
dissensions in religion were produced by the instigation of the
VOL. 11. 35

274 NSTITUTES OF THE [bOOK IV

devil, and one said, I am of Paul, and another, lam of Cephas,
the Churches were governed by a common council of presbyters.
Afterwards, in order to destroy the seeds of dissensions, the whole
charge was committed to one. Therefore, as the presbyters
know that according to the custom of the Church they are
subject to the bishop who presides over them, so let the
bishops know that their superiority to the presbyters is more from
custom than from the appointment of the Lord, and they ought
to unite together in the government of the Church." In another
place, he shows the antiquity of this institution ; for he says,
that at Alexandria, even from Mark the Evangelist to Heraclas
and Dionysius, the presbyters always chose one of their body
to preside over them, whom they called their bishop. Every
city, therefore, had its college of presbyters, who were pastors
and teachers. For they all executed the duties of teaching,
exhorting, and correcting, among the people, as Paul enjoins
bishops to do ; (c) and in order to leave successors behind them,
they laboured in training young men, who had enlisted them-
selves in the sacred warfare. To every city was assigned a cer-
tain district, which received presbyters from it, and was reckoned
as a part of that Church. Every assembly, as I have stated, for
the sole purpose of preserving order and peace, was under the di-
rection of one bishop, who, while he had the precedence of all
others in dignity, was himself subject to the assembly of the
brethren. If the territory placed under his episcopate was too
extensive to admit of his discharging all the duties of a bishop
in every part of it, presbyters were appointed in certain stations,
to act as his deputies in things of minor importance. These
were called chorepiscopi, ,pr country bishops, because in the
country they represented the bishop.

III. But with respect to the office of which we are now
treating, the bishops and presbyters were equally required to
employ themselves in the dispensation of the word and sacra-
ments. For at Alexandria only, because Arius had disturbed
the Church there, it was ordained that no presbyter should
preach to the people ; as is asserted by Socrates in the ninth
book of his Tripartite History, with which Jerome hesitates
not to express his dissatisfaction. It would certainly have
been regarded as a prodigy, if any man had claimed the cha-
racter of a bishop, who had not shown himself really such in
his conduct. Such was the strictness of those times, that all
ministers were constrained to discharge the duties which the
Lord requires of them. I refer not to the custom of one age
only ; for even in the time of Gregory, when the Church was
almost extinct, or at least had considerably degenerated from
its ancient purity, it w^ould not have been permitted for any

CHAP. IV.] CHRISTIAN RELIGION. 275

bishop to abstain from preaching. Gregory somewhere says,
" A priest dies, if his sound be not heard ; {d) for he provokes
the wrath of the invisible Judge against him, if he go without
the soui?d of preaching." And in another place: " When Paul
declares that he is ' pure from the blood of all,' (e) by this decla-
ration, we, who are called priests, are convicted, confounded,
and declared to be guilty, who to all our own crimes add the
deaths of others ; for we are chargeable with slaying all those
whom we daily behold advancing to death, while we are indif-
ferent and silent." He calls himself and others silent, because
they were less assiduous in their work than they ought to be.
Since he spares not those who performed half of their duty, what
is it probable he would have done, if any one had neglected it
altogether ? It was therefore long maintained in the Church,
that the principal office of a bishop was to feed the people with
the word of God, or to edify the Church both in public and
private with sound doctrine.

IV. The establishment of one archbishop over all the bishops
of each province, and the appointment of patriarchs at the
Council of Nice, with rank and dignity superior to the arch-
bishops, were regulations for the preservation of discipline. In
this disquisition, however, what was of the least frequent use
cannot be wholly omitted. The principal reason, therefore, for
the institution of these orders was, that if any thing should
take place in any Church which could not be settled by a few
persons, it might be referred to a provincial synod. If the
magnitude or difficulty of the case required a further discussion,
the patriarchs were called to unite with the synods ; and from
them there could be no appeal but^o a general council. This
constitution of government some called a hierarchy — a name, in
my opinion, improper, and certainly not used in the Scriptures.
For it has been the design of the Holy Spirit, in every thing
relating to the government of the Church, to guard against
any dreams of principality or dominion. But if we look at the
things without regarding the term, we shall find that the an-
cient bishops had no intention of contriving a form of govern-
ment for the Church, different from that which God has pre-
scribed in his word.

V. Nor was the situation of deacons at that time at all dif-
ferent from what it had been under the apostles. For they
received the daily contributions of believers and the annual
revenues of the Church, to apply them to their proper uses,
that is, to distribute part to the ministers, and part for the sup-
port of the poor ; subject, however, to the authority of the
bishop, to whom they also rendered an account of their admi-

{d) Exod. xxxviii. 35. (c) Acts xx. 26.

^276 INSTITUTES OF THE [bOOK IV.

nistration every year. For when the canons invariably repre-
sent the bishop as the dispenser of all the benefactions of the
Church, it is not to be understood as if he executed that charge
himself, but because it belonged to him to give directions to
the deacon, who were to be entirely supported from the funds
of the Church, to whom the remainder was to be distributed,
and in what proportion to each person ; and because he had
the superintendence over the deacon, to examine whether he
faithfully discharged his office. Thus the canons, ascribed to
the apostles, contain the following injunction : " We ordain
that the bishop do have the property of the Church in his
own power. For if the souls of men, which are of superior
value, have been intrusted to him, there is far greater proprie-
ty in his taking charge of the pecuniary concerns ; so that all
things may be distributed to the poor by his authority through
the presbyters and deacons, and that they may be administered
with reverence, and all concern." And in the Council of An-
tioch it was decreed, that those bishops should be censured
who managed the pecuniary concerns of the Church without
the concurrence of the presbyters and deacons. But it is
unnecessary to argue this point any further, since it is evident
from many epistles of Gregory, that even in his time,
when the administration of the Church Avas in other respects
become very corrupt, yet this custom was still retained, that
the deacons were the stewards for the relief of the poor,
under the authority of the bishop. It is probable that sub-
deacons were at first attached to the deacons, to assist them
in transacting the business of the poor ; but this distinction
was soon lost. Archdeac(^is were first erected when the ex-
tent of the property required a new and more accurate mode
of administration ; though Jerome states that there were such
offices even in his time. In their hands was placed the amount
of the annual revenues, of the possessions, and of the house-
hold furniture, and the management of the daily contributions.
Whence Gregory denounces to the archdeacon of Thessalo-
nica, that he would be held guilty, if any of the property of the
Church should be lost by him, either through negligence or
fraud. Their appointment to read the gospel, and to exhort
the people to pray, and their admission to the administration of
the cup in the sacred supper, were intended to dignify their
office, that they might discharge it with the more piety, in
consequence of being admonished by such ceremonies, that
they were not executing some profane stewardship, but that
their function was spiritual and dedicated to God.

VI. Hence it is easy to judge what use was made of the
property of the Church, and in what manner it was dispensed.
We often find it stated, both in the decrees of the councils, and

CHAP. IV.] CHRISTIAN RELIGION. 277

by the ancient writers, that whatever the Church possessed,
whether in lands or in money, was the patrimony of the poor.
The bishops and deacons, therefore, are continually reminded
that they are not managing their own treasures, but those des-
tined to supply the necessity of the poor, which if they un-
faithfully withhold or embezzle, they will be guilty of murder.
Hence they are admonished to distribute this property to the
parties entitled to it, with the greatest caution and reverence,
as in the sight of God, and without respect of persons. Hence
also the solemn protestations of Chrysostom, Ambrose, Augus-
tine, and other bishops, assuring the people of their integrity.
Now, since it is perfectly equitable, and sanctioned by the law
of the Lord, that those who are employed in the service of
the Church should be maintained at the public expense of the
Church, — and even in that age some presbyters consecrated
their patrimonies to God, and reduced themselves to voluntary
poverty, — the distribution was such, that neither were the mi-
nisters left without support, nor were the poor neglected. Yet,
at the same time, care was taken that the ministers themselves,
who ought to set an example of frugality to others, should not
have enough to be abused to the purposes of splendour or deli-
cacy, but only what would suffice to supply their necessities.
"For," says Jerome, "those of the clergy who are able to
maintain themselves from their own patrimony, if they take
what belongs to the poor, are guilty of sacrilege, and by such
an abuse, they eat and drink judgment to themselves."

Vn. At first the administration was free and voluntary, the
bishops and deacons acting with spontaneous fidelity, and integ-
rity of conscience and innocence of life supplying the place of
laws. Afterwards, when the cupidity or corrupt dispositions
of some gave birth to evil examples, in order to correct these
abuses, canons were made, which divided the revenues of the
Church into four parts, assigning the first to the clergy, the
second to the poor, the third to the reparation of Churches and
other buildings, the fourth to poor strangers. For, though
other canons assign this last part to the bishop, this forms no
variation from the division which I have mentioned. For the
intention was, that it should be appropriated to him, neither
for his own exclusive consumption, nor for lavish or arbitrary
distribution, but to enable him to support the hospitality which
Paid requires of persons in that office. (/) And so it is ex-
plained by Gelasius and Gregory. For Gelasius adduces
no other reason why the bishop should claim any thing for
himself, than to enable him to communicate to captives and
strangers. And Gregory is still more explicit. He says, " It

(/) 1 Tim. iu. 2, 3.

278 INSTITUTES OF THE [bOOK IV.

is the custom of the apostolic see, at the ordination of a bishop,
to command him that all the revenue received by him be
divided into four portions ; namely, one for the bishop and his
family, for the support of hospitality and entertainment ; the
second for the clergy ; the third for the poor ; the fourth for the
reparation of Churches." It was unlawful for the bishop,
therefore, to take for his own use any thing more than was
sufficient for moderate and frugal sustenance and clothing. If
any one began to transgress the due limits, either in luxury, or
in ostentation and pomp, he was immediately admonished by
his colleagues ; and if he would not comply with the admoni-
tion, he was deposed from his office.

VIII, The portion which they applied to ornament the
sacred edifices, at first was very small ; and even after the
Church was become a little more wealthy, they did not exceed
moderation in this respect : whatever money was so employed,
still continued to be held in reserve for the poor, if any pressing
necessity should occur. Thus, when famine prevailed in the
province of Jerusalem, and there was no other way of relieving
their wants, Cyril sold the vessels and vestments, and expend-
ed the produce in purchasing sustenance for the poor. In like
manner, when vast numbers of the Persians were almost pe-
rishing with hunger, Acatius, bishop of Amida, after having
convoked his clergy, and made that celebrated speech, " Our
God has no need of dishes or cups, because he neither eats nor
drinks," melted down the vessels, and converted them into
money, to redeem the wretched, and buy food for them. Je-
rome also, while he inveighs against the excessive splendour
of the temples, makes honourable mention of Exuperius, at that
time bishop of Thoulouse, who administered the emblem of
our Lord's body in a wicker basket, and the emblem of his
blood in a glass, but sui!ered no poor person to endure hunger.
The same that I have just said of Acatius, Ambrose relates of
hinjself ; for when he was censured by the Arians for having
broken up the sacred vessels to pay the ransom of some cap-
tives, he made the following most excellent defence : "He who
sent forth the apostles without gold, gathered Churches to-
gether likewise without gold. The Church has gold, not to
keep, but to expend, and to furnish relief in necessities. What
need is there to keep that which is of no service ? Do not we
know how much gold and silver the Assyrians plundered from
the temple of the Lord ? Is it not better that it should be
melted down by the priest for the sustenance of the poor, if
other resources are wanting, than that it should be carried away
by a sacrilegious enemy? Will not the Lord say. Wherefore
hast thou suffered so many poor to die with hunger, and at the
same time hadst gold, with which thou mightest have supplied

CHAP. IV.] CHRISTIAN RELIGION. 279

them with food ? Why have so many been carried away

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